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Sciences 
CorporaUon 


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CIHM/ICMH 

Microfiche 

Series. 


CIHM/ICMH 
Collection  de 
microfiches. 


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Technical  and  Bibliographic  Notes/Notes  techniques  et  bibliographiques 


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Le  titre  de  couverture  manque 

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n 

n 


n 


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28X 


32X 


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la  dernldre  page  qui  comporte  une  telle 
emprelnte. 

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symbole  V  signifie  "FIN". 

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et  de  haut  en  bas,  en  prenant  le  nombre 
d'images  n6cessaire.  Les  diagrammes  suivants 
illustrent  la  m*thode. 


1 

2 

3 

1 

2 

3 

4 

5 

6 

yj.i 


THE 


BOOK  OF  RELIGIOI^S ; 


COMPRISING    THK 


v\ 


1*811 

••If 
"Oli 


VIEWS,  CREEDS,  SENTIMENTS,  OB,  OPINIONS, 


OF    ALL   THE 


PRINCIPAL  RELIGIOUS  SECTS  IN  THE  WORLD 


PARTICULARLY    OF 


ALL  CHRISTIAN  DENOMINATIONS 


IN 


EUROPE   AND   AMERICA; 


U' 


TO    WHICH    ARE    ADDED 


CHURCH   AND   MISSIONARY    STATISTICS, 


TOGETHER    WITH 


i 


i 


BIOGEAPHICAL    SKETCHES. 


BY   JOHN   HAYWARD, 

ADTHOR    OP   THE   "  NKW   KNGLAND  GAZBTTF.ER," 


BOSTON: 

ALBERT   COLBY  AND   COMPANY. 

20  Washington  Street. 
1859. 


4^6  2-2. 


PREFACE. 


A  FEW  yoara  since,  the  Editor  of  the  following  pages  publishea 
a  volume  of  "Religious  Creeds  and  Statistics;"  and,  as  the  work^ 
although  quite  limited,  met  with  general  approbation,  he  has  been 
induced  to  publish  another  of  the  same  nature,  but  on  a  much  largei 
plan,  trusting  that  it  wiU  prove  more  useful,  and  more  worthy  of 
public  favor. 

His  design  has  been,  to  exhibit  to  his  readers,  with  the  utmost 
impartiality  and  perspicuity,  and  as  briefly  as  their  nature  will 
permit,  the  views,  creeds,  sentiments,  or  opinions,  of  all  the 
religious  sects  or  denominations  in  the  world,  so  far  as  utility 
seemed  to  require  such  an  exhibition;  but  more  especially  to  give 
the  rise,  progress,  and  peculiarities,  of  all  the  principal  schemes 
or  systems  of  religion  which  exist  in  the  United  States  at  the 
present  day. 

The  work  is  btended  to  serve  aa  a  manual  for  those  who  are 
desirous  of  acquiring,  with  as  little  ^rouble  as  possible,  a  correct 
knowledge  of  the  tenets  or  systems  of  religious  faith,  presented 
for  the  consideration  of  mankind;  — to  enable  them,  almost  at  a 
glance,  to  compare  one  creed  or  system  with  another,  and  each 
with  the  holy  Scriptures ;  — to  settle  the  minds  of  those  who  have 
formed  no  definite  opinions  on  religious  subjects;  — and  to  lead 
us  all,  by  contrasting  the  sacred  truths  and  sublime  beauties  of 
Christiajiity  with  the  absurd  notions  of  pagan  idolaters,  of  skeptics, 
and  of  infidels,  to  set  a  just  value  on  tlie  doctrines  of  HIM  who 

SPAKE   A3    NEVER   MAN   SPAKE. 

To  accomplish  this  design,  the  Editor  has  obtained,  from  the  most 
intelligent,  and  candid  among  the  living  defenders  of  each  denom- 
ination, full  and  explicit  statements  of  then-  religious  sentiments-^ 
Buch  as  they  believe  and  teach.  He  is  indebted  to  the  friends  of 
some  new  sects  or  parties  in  philosophy  and  religion,  for  an  ac 
count  of  their  respective  views  and  opinions.    With  regard  to 


rni'.FAcK. 
anterior  sects  ho  l.as  noticed,  from  tl.e  best  autl.orities,  as  larffo  a 

The  Church  and  Missionary  Statistics  ar:  believed  to  be  aa 
accurate  a^  can  be  constructed  from  materials  which  annually  un- 
dergo greater  or  less  changes.  ^ 

sources  While  they  convey  useful  knowledge  in  recrard  to 
^e  fa  hers  and  defenders  of  the  various  systems  of  r^n.ious 
faith,  they  may  also  stimulate  our  readei^  to  the  practic^e  of 
tiiose  Christian  virtues  and  graces  which  adorned  t£e  es  of 
many  of  them,  and  render  their  names  immortal. 

A  few  only  of  tlie  works  from  which  valuable  aid  has  been 
received,  can  be  mentioned  r-Mosheim  and  McLaine's  EccTe" 
sia^tical  Histoiy;  Gregory  and  Ruter's  Church  History;  Encyc lo- 
P^dia  Americana;  Brown's  Encyclopedia  of  Religious  Knowledcre- 
4sZ   of'IVp'^'""""';"'  Histoiy  of  the' ews;  Benedtes' 

Jelnl  Th  i^T'.  ^'""^'^  ^^'"'^''-^  Buck's  and  Hen- 

Jersons  Theological  Dictionaries;    Eliot's,  Allen's,  and   Blake's 

Zfr::!^:nTt'''  ^^^^"P^^' Watson;  Oram'sNestorts 

ed^thfvir"''  '"^  ''^'"'"  °^  '"  '^•^"°'"i"^tions,  who  have  assist- 

fairnl  .J"  ^'"''"'^"^  "^''^  ^'^"'^"^  ^'^^^^  ^'^'^  ^^^arness  and 

fairness;  to  the  secretaries  of  the  several  missionary  boards-  to 
editors  of  religious  journals,  and  to  otlier  persons  who  have  kndly 
furnished  documents  for  the  Statistics  and  Biographical  sLiches 

wTf ''u"'^^"°"^'^^^'^^"^^  °^  ""f'''ff"«<J  ^--atttude.  ' 

While  the  Editor  assures  the  public  that  the  whole  has  been 
prepared  witli  much  diligence  and  care,  and  with  an  entire  free^lom 
from  sectarian  zeal  or  party  bias,  ho  cannot  but  indulge  the  hone 
that  is  "Book  of  Religions"  will  prove  acceptable  and  beneficTa 
otlie  community,  as  imbodying  a  great  variety  of  facts  on  a  sub- 
ject  of  deep  concern,  worthy  of  the  exercise  of  our  highest  faculti^^. 
and  requnmg  our  most  charitable  conclusions. 


INDEX. 


Page 
Abclians,  or  Abelonians,  ....  .243 

Addison,  Joseph, 417 

Agricola,  John, 370 

Allenitea, 280 

American  Missions 335 

Anabaptists, jyo 

Ancient  American  Covenant,. 308 
Andover  Orthodox  Creed, ...  .138 

Antinomians, jgy 

Anti-Pedobaptists, 1  jjg 

Apostles'  Creed, 102 

Aquarians, jgg 

Arians, jg 

■'^'•'us, 'ggs 

Armenians, 303 

Arminians, j  15 

Arminius,  James, 373 

Assembly's  Catechism, 14 1 

Athanasian  Creed, 102 

Athanasius, 3gg 

Atheists, 217 

Augsburg  Confession, 302 


B. 

Bacon,  Francis, 407 

^»Ptists, 182,  311,:340 

Quaker, 193 

Baptist  Missions,  English, 339 

Baxter,  Richard, 37^ 

Baxterians, jgg 

Bereans, ^qq 

Beza,  Theodore, 266 

Bible  Chronology, 175 

Biographical  Sketches, 350 

Bishops,  Episcopal, 314 

Bourignonists, gOl 

1* 


Boyle,  Robert, 41JJ 

Brown,  Robert, 373 

Brownists, 2OO 

Bucer,  Martin, ^q 

Bullinger,  Henry, 3^3 

Burnet,  Gilbert, [42O 


Calvin,  John, 355 

Calvinists, u  3(3 

Cambridge  Platform, '.  .49 

Campbellites, 59 

Charles  V., 495 

Chauncey ,  Charles, 385 

Christian  Connection,  . .  .295,  313 

Christianity,  Progress  of, 432 

Chronology,  Bible, 175 

Church  Government, 20 

Church  Statistics, 3x1 

Clarke,  John, ^■^ 

Clarke,  Richard, 399 

Come-Outers, 177 

Congregationalists, 20,  313 

Courtney,  William, 384 

Creed,  Andover, 133 

—  Apostles', 102 

■  Athanasian, iq2 

Augsburg, 302 

New  Haven, 143 

Nicene 105 

Orthodox, 133 


Cumberland  Presbyterians 25 

D. 

Daleites, , 372 

Dancers, 344 

deists, 325 


6 


INDEX. 


hi 


^ee^"^ 846 

iJi9Cip|«..8  of  Christ, 5«,  3|4 

HisciploB  of  St.  John, 2d4 

DiHHenters.     See  Puritans. 

Doddridge,  Philip, 4^0 

Uonatists, 001 

Dorrolitps, .'!.'.'.'lG4 

Dutcli  Ileformed  Church,  ....  .88 

E. 

Elizabeth,  Princess 411 

Emancipators, 279 

English  Baptist  Missions, 339 

— Methodist  Missions,  ..343 

Epicureans, 344 

Episcopalians, 26,  314,  341 

Essenes, gQo 


Huntingdon,  I.ady  Selina,. . .  .391 

Unas,  John, ^34 

Hutchinson,  Ann, 339 

Uutchinsonians, *^q 

I. 

Independents, 20 

Indian  Missions, 342 

lieligions, 210 

Statistics, 347 


Family  of  Love, 259 

Fighting  Quakers, igg 

Fox,  George, 377 

Free  Communion  Baptists,  ...300 
Free- Will  Baptists,.  .190,  312,  341 

French  Missions, 345 

Friends,  or  Quakers, 64,  319 


Genevieve, 162,488 

German  Missions, 345 

German  Reformed  Church, ." ." .' .  90 

Glass,  John, , 3gQ 

Glassites, J2g 

Government,  Church,  ..*.*.' .*.".'. 20 
Greek  Church, ][ [288 

H. 

Hale,  Matthew, 403 

Harmless  Christians, .57 

Harmonists, _\    '  *jg3 

Jj!^!^«i',f' .".*.**^.'74,'319 

High  Churchmen, 308 

Higginson,  Francis,  . . , .  .310V374 

Hooker,  Richard, 3^5 

Hopkins,  Samuel, 397 

Hopkinsians, * "  13 

Humaiiitarians, ]  jg 


J. 

Jebb,  John, 4Q1 

Jerome  of  Prague, 352 

•'e^'s. 202,319,347 

Johnsonians, 280 

•lumpers J8J 

Justin  Martyr, 3^3 

K. 

Keith,  George, 393 

Keithians, jgg 

Knipperdolings, 283 

Knox,  John, 3^3 


r-Day  Saints, 260 


Latte 

Lavater,  John  G.  C., 402 

Lee,  Ann, 331 

^^oX., ***3g7 

Locke,  John, 415 

London  Missionary  Society,  ..335 

Luther,  Martin', 355 

Lutherans, 9^320 

M. 

Mahometans, 220 

Maimonides,  Moses, 203,  370 

Martyr,  Peter, 362 

Materialists, j  J2 

May  hew,  Jonathan, 393 

Mendoeans, 284 

Melancthon,  Philip .'.*.*.''  36] 

Mennonites, 57 

Menno,  Simonis, 372 

Methodists,  Episcopal,. . .  117,  321 
Protestant,  ..123,381 


INDKX. 


McthodiHta,  Primitive, 305 

Mi'tliodists'  Missions, 344 

—  Views   of   Perfec- 
tion,   274 

Miller's  Views  on  the  Second 

Coining  of  Christ, 170 

Millenarians, 292 

Missionary  Statistics, 333 

Missions,  American  Foreign,.  .336 

Missions,  Indian, 342 

Molinos,  Michael, 389 

Moravians, 49,  3:^3 

Mormonites, 260 

Muggietonians, 284 

Murray,  John, 423 

N. 
Necessarians.     See  Materialists. 

Nestorians, 306 

Netherland  Missions, 346 

New  Haven  Orthodox  Creed,.  142 

New  Jerusalem  Church, 150 

Newton,  Isaac, 403 

Nicene  Creed, 105 

Nonconformists, 294 

Nonjurors, 294 

Non-Resistants, 247 

Novatians, 305 


O. 

ViewB  of 


Sanctifica- 


Oberlin 

tion, 278 

CEcolampadius,  John, 355 

Orthodox  Creeds, 132 

Osgoodites, 166 

P. 

Pantheists, 219 

Pagans, 234 

Pedobaptista, 193 

Pelagians, 130 

Penn,  William, 378 

Perfectionists, 274 

Pharisees 202 

Popes  of  Rome, 326 

Pre-Adamites,  131 

Predestinarians, 132 


Presbyteriani, 22,  32a 

,  Cumberland, ...  .25 

Presbyterian  Missions, 338 

Priestley,  Joseph, 400 

Primitive  Christians,  290 

Methodists, 305 

Princess  Elizabeth,. 411 

Progress  of  Christianity, 432 

Protestants, 125 

Protestant  Methodists,  . .  .123, 321 
Missions, 333 


Puritans, 200 

Purves,  James, 401 

Puseyites, 299 

Q. 

Quakers,  or  Friends, 64 

Quaker  Baptists, 193 

Quietists, 283 

R. 

Ranters     See  Seekers. 

Re-Anointers, 282 

Reformation, 85 

Reformed  Churches, 88 

Reformed  Dutch  Church,  .88,  324 

German  Church, 90 

Rhenish  Missions, 347 

Restorationists, 91 

Rogerenes, 166 

Roman  Catholics,.  ..102,  324,  347 
Russian  Church, 288 

s. 

Sabbatarians, 191 

Sabellians, 125 

Sadducees, 208 

Sanctification,  Views  on, 278 

Sandemanians, 126 

Sandeman,  Robert, 396 

Satanians, 243 

Saybrook  Platform, 43 

Seabury,  Samuel, 33,  398 

Schools,  Theological, 433 

Scottish  Missions, 346,  347 

Se-Baptists, 281 

Sectarians, 20 


INDEX. 


SpfkorB, 247 

Ser vptui,  Michael, 37  i 

Seventh-Day  ) 

Jlapli8t«,..{ 191,312,345 

Shakers,  75 

Siinnnians, yjjy 

Six-Piiiiciple  Baptists, 102 

Skeptics 245 

Sociniiis,  Faustus, 372 

Soc'nians, jy 

Southcotters, 255 

Spinoza,  Benedict, 380 

Statistics  of  Churches, 311 

—  of  Missions, 333 

Succession  of  Bishops, 315 

Snpnilnpsarians,. 243 

Swedenhorg, jjq 

Swedenborgians, 150  330 


I'l^-Se, 282 

Taylor's  (Dr.)  Views, 142 

Theological  Schools, 432 

Tillotson,  John, 402 

Transcondentalists, 30/ 

Trinitarians, 290 

Tunkers,  or  Tumblers, 55 


U. 


Unitarians, 196,  331 

United  Brethren, 49 

United  Society  of  Believera,.  ..75 


Universalists, .95,  33J 

W. 

WnldenscB, 279 

Water-Drinkers, kjh 

Watts,  Isaac, 41H 

Wesley,  John, 390 

Wesleyan  Missions, 343 

Westminster  Catechism, 141 

Shippers, i(j7 

Whitefield,  George, 393 

Whitefield  Methodists, 293 

WicklifTe,  John, 350 

WicklifTites, 245 

Wilhelminians, 247 

Wilkinsonians, l  (17 

Williams,  Roger 386 

Winchester,  Elhanan, 425 

Worahipp-jra  of  the  Devil,. . .  .2«5 


Xavier,  Francis, 101 ,  373 

Y. 

Yezidees,  or  "Worsliippers  of  the 
Devil 285 


Zanchius,  Jerome, 3C6 

Zinzendorf,  Count 383 

Zuinglius,  Ulricug, 359 

Zuinglian«, 246 


I-!' 


BOOK     OF     RELIGIONS 


LUTHERANS, 

OK 

THE    EVANGELICAL    LUTHERAN    CHURCH. 


This  denomination  adhere  to  the  opinion:*  of  Martir 
Luther,  the  celebrated  raforiner. 

The  Lutherans,  of  all  Protestants,  are  those  who  differ 
east  from  the  Romish  church,  as  they  affirm  that  the  body 
and  blood  of  Christ  are  materially  present  in  the  sacrament 
of  the  Lord's  supper,  though  in  an  incomprehensible  man- 
ner :  this  they  term  consuhstantiation.  They  likewise  rcpre- 
gent  some  rites  and  institutions,  as  the  use  of  images  in 
churches,  the  vestments  of  the  clergy,  the  private  confession 
of  sins,  the  use  of  wafers  in  the  administration  of  the  Lord's 
Slipper,  tlie  form  of  exorcism  in  the  celebration  of  baptism, 
and  other  ceremonies  of  the  like  nature,  as  tolerable,  and 
some  of  them  useful.  The  Lutherans  maintain,  with  regard 
to  the  divine  decrees,  that  they  respect  the  salvation  or 
misery  of  men  in  consequence  of  a  previous  knowledge  of 
their  sentiments  and  characters,  and  not  as  founded  on  the 
mere  will  of  God,     See  Augsburg  Confession  of  Faith. 

Towards  the  close  of  the  last  century,  the  Lutherans  began 
to  entertain  a  greater  liberality  of  sentiment  than  they  had 
before  adopted,  though  in  many  places  they  persevered  longer 
in  despotic  principles  th;m  other  Protestant  churches.  Their 
public  teachers  now  enjoy  an  unbounded  liberty  of  dissenting 
from  the  decisions  of  those  symbols  of  creeds  which  were 
once  deemed  almost  infallible  rules  of  faith  and  practice,  and 


"■^\-». 


10 


M^THr.RAVS. 


follow': -T''"'^   ""°'"'  "■'''"''  ^"'^'"  "'^i""i''ed    are    a, 

we'a  JIl" V''^  '■"'^  ^"'P'""'  "■=  ">'  ""'>■  «»"-'=<^  "hence 
r  fv!^  "  °"'  '■'''^"""  ^»'™="«».  whether  they  relate 

to  faith  or  practice.     (See  2  Tim.   3.15-17.     Prov    1- 

LX;  '""''^''-     •'"'■»  «^ 39.-  20 .-31.     ICor 

a  That  justification  is  the  effect  of  faith,  efclusive  of  eood 
works,  and  that  faith  ought  to  produce  good  works,  pureHn 
^od.ncc  to  God.  and  not  in  order  to  our  justificatio',    IsT, 

(s!;L?;e'l7:mV''"'"'°  ""^^  "'^'""°"  "'  "'^  '""■ 

lr,di.ir?'"T  "'  ""'''  ^"^'"^  ''"'"'^''  Lather  rejected 
radmon,  puTgutcry,  penance,  auricular  confession,  n  ass.s 

hy'^t:  h":;:,'^:  ^rr;  .tf  -^  *^^"- 

J-  .  .  ^  .         >  '1*.,    <t  ve&iry  oi  tne  consrreoration    a 

<l.str,.t  or  specal  conference,  and  a  general  synod  The 
«^o,s  composed  of  ministers,  and  L  equal 'number  'f 
la,men,  chosen  es  deputies  by  the  vestries  of  their  respective 
congregafons.     From  this  synod  there  is  no  appeal.    ^ 

The    ministerium    is  composed  of  ministers  only,   and 
regulates  the  m.ernal  or  spiritual  concerns  of  the  i,urch 
uc,  ac  exammmg  licensing,  and  ordaining  ministers,  judgin,; 
n  controversies  about  doctrine,  &c.     The  synod  J  mLst 
lenum  meet  annually. 

.isettlhe  Z^  "'"'"''r"'  i"  ^  '"'  ^™P"^  f"™-  ^^eprac 
which  h,  r"""'"  ^""'erans;   also  confirmation,   by 

which  baptismal  vow,  are  ratified,  and  the  subjects  become 
communicants.  Their  liturgies  are  simple  and  impre:  " 
and  the  clergy  are  permitted  to  use  extempore  prayer  Sea 
S'atisties  nf  Churches.  ^^ 


CALVINISTS. 


11 


CALVINISTS. 


This  denomination  of  Christians,  of  the  Congregational 
order,  are  chiefly  descendants  of  the  English  Puritans,  who 
founded  most  of  the  early  S3ttlements  in  New  England. 
They  derive  their  name  from  John  Calvin,  an  eminent  re- 
former. 

The  Calvinists  are  divided  into  three  parties,  —  High, 
Strict,  and  Moderate.  The  High  Calvinists  favor  the  Hop- 
kinsian  system.  The  Moderate  Calvinists  embrace  the  lead- 
ing features  of  Calvin's  doctrine,  but  object  to  some  parts, 
particularly  to  his  views  of  the  doctrines  of  predestination, 
and  the  extent  of  the  design  of  Christ's  death.  While  they 
hold  to  the  election  of  grace,  they  do  not  believe  that  God 
has  reprobated  any  of  his  creatures.  They  believe  that  the 
atonement  is,  in  its  nature,  general,  but  in  its  application, 
r)articular  ;  and  that  free  salvation  is  to  be  preached  to  sin- 
aers  indiscriminately.  The  doctrines  of  the  Strict  Calvinists 
are  ihose  of  Calvin  himself,  as  established  at  the  synod  of 

Dort,  A.  D.  1618,  and  are  as  follow,  v'z.  : 

i.  They  maintain  that  God  haih  chosen  a  certain  num- 
ber of  the  fallen  race  of  Adam  in  Christ,  before  the  founda- 
tion of  the  wc  unto  eternal  glory,  according  to  his  immu- 
table purpose,  .id  of  his  free  grace  and  love,  without  the 
least  foresight  of  faith,  good  works,  or  any  conditions  per- 
formed by  the  creature  ,  and  that  the  rest  of  mankind  he  was 
pleased  to  pass  by,  and  ordain  to  dishonor  and  wrath,  for 
their  sins,  to  the  praise  of  his  vindictive  justice.  (See  Prov. 
10  :  4.  Rom.  9  :  from  ver.  11  to  end  of  chap. ;  8  •  30  Eph 
1:  4.     Acts  13:48.) 

2.  They  maintain  that,  though  the  death  of  Christ  be  a 
most  perfect  sacrifice,  and  satisfaction  for  sins,  of  infinite 
value,  abundantly  suflicient  to  expiate  the  sins  of  the  whole 
world, --an.l   though,  on  this  ground,  the  gospel  is  to  be 


12 


CALVINISTS. 


o  G„h1  ^  ^1  ™»''l"nd  indiscriminately,  ye,  it  was  the  wil 
of  God  tl,a  Chr.s,,  by  the  blood  of  the  cross,  should  effica. 
c  ously  redeem  all  those,  and  those  only,  who  were  from 

(heels.  03:  11.     John  6:  37;  JO:  11;  17-9) 

3.   They  maintain  that  mankind  are'totally  depraved    „, 
consequence  of  the  fall  of  the  first  man,  who  bein.  the 

hv  I-    I '  t"  ""  '"™'™''  "■"  ™""P"™  "f  »"  ki«  Po»«er. 
■ty,  ano  which  corruption  extends  over  the  whole  soul,  and 

rem^ers  .t  unable  to  turn  to  G«i,  or  to  do  any  thing  truy 

good  and  exposes  u  to  his  righteous  displeasure,  both  In  this 

worid  and  that  which  is  to  come.     (See  Gen.  8 :  21.    Ps.    4 

unt  ,^fy™'»f "";»'.»"  whom  God  hath  predestinated 
un  o  hfe,  he  .s  pleased,  m  his  appointed  time,  effectually  to 

.n  which  T°     ™K  ^''"''' "'"  °'  *"  ^'"'^  «f  ™  -<•  <>'=»*. 
m  wh  ch  they  are  by  nature,  to  grace  and  salvation  by  Jesu 

27     1  eft    ,^  •  ';'''"  ^  »'  '■    '•'■''•  2  ■■  13-     Rom.  3 
■n.     1  Cor.  1  :  31.     Titus  3 :  S.) 

S.    L,a8tly,   they  maintain    that    those    whom    God   has 
effec tua  ly  called,  and  sanctified  by  his  Spirit,  shall  neve 
finally  fall   from  a  state  of  grace.     They   admit  that  true 
behevers    may   fall    partially,   and   would    fall    totally   and 
finally    but  for  the  mercy  and   faithfulness  of  Godf  who 
keepeth  the  feet  of  his  saints;  also,  that  he  who  bestoweth 
the  grace  of  perseverance,  bestoweth  it  by  means  of  read- 
mg  and  hearmg  the  word,  meditation,  exhortations,  threat- 
enmgs,  and  promise.;  but  that  none  of  these  things  imply 
he  poss,b,l,ty  of  a  believer's  falling  from  a  state  of  i" 
hfication.     (See  Isa.  53  :  4,  5,  6 ;  54 :  10.     Jer.  32  :  38  40 
Rom.  8:  38,  39.    John  4:  11,  6:  39;    10:  28-  iT'Z' 
James  1 :  17.     1  Pet.  2  :  25.-     See  Orlkodo.  aeeds.'  and 
tlopkinsians.  * 


HOPKINSIANS. 


13 


HOPKIJNSIANS. 

This  denomination  of  Christians  derives  its  name  from 
Samuel  Hopkins,  D.  D.,  formerly  pastor  of  the  first  Congre- 
gational  church  in  Newport,  R.  I. 

The  following  is  a  summary  of  the  distinguishing  teneta 
of  the  Hopkinsians,  together  with  a  few  of  the  reasons  they 
bring  forward  in  support  of  their  sentiments  :  — 

"1.   That  all  true   virtue,  or  reaJ   holiness,  consists  in 
disinterested   benevolence.     The  object  of  benevolence  is 
universal  being,  including  God  and  all  intelligent  creatures. 
It  wishes  and  seeks  the  good  qf  every  individual,  so  far  as 
is  consistent  with  the  greatest  good  of  the  whole,  which 
is  comprised  in  the  glory  of  God   and  the  perfection  and 
happiness  of  his  kingdom.     The  law  of  God  is  the  standard 
of  all  moral  rectitude  or  holiness.     This  is  reduced  into  love 
to  God,  and  our  neighbor  as  ourselves;  and  universal  good- 
will comprehends  all  the  love  to  God,  our  neighbor,  and 
ourselves,  required  in  the  divine  law,  and,  therefore,  must  be 
the  whole  of  holy  obedience.     Let  any  serious  person  think 
what  are  the  particular  branches  of  true  piety ;  when  he  has 
viewed  each  one  by  itself,  he  will  find   that  disinterested 
friendly  affection  is  its  distinguishing  characteristic.      For 
instance,  all  the  holiness  in  pious  fear,  which  distinguishes  it 
from  the  fear  of  the  wicked,  consists  in  love.     Again,  holy 
gratitude  is  nothing  but  good-will  to  God  and  our  neighbor, 
—  in  which  we  ourselves  are  included,  —  and  correspondent 
affection,  excited  by  a  view  of  the  good-will  and  kindness 
of  God.     Universal  good-will  also  implies  the  whole  of  the 
duty  we  owe  to  our  neighbor ;  for  justice,  truth,  and  faithful- 
ness, are  comprised  in  universal  benevolence ;  so  are  temper- 
ance and  chastity.    For  an  undue  indulgence  of  our  appetites 
and  passions  is  contrary  to  benevolence,  as  tending  to  hurt 
ourselves  or  others,  and  so,  opposite  to  the  general  good,  and 
the  divine  command,  in  which  all  the  crime  of  such  indul 
2 


14 


HOPKINSIANS. 


gence  consists.  la  short,  all  virtue  is  nothing  but  benevolence 
acted  out  ,n  its  proper  nature  and  perfection;  or  love  to  God 
and  our  neighbor,  made  perfect  in  all  its  genuine  exercises 
and  expressions. 

♦;  2.   That  all  sin  consists  in  selfishness.     By  this  is  meant 
an  mterested,  selfish  affection,  by  which  a  person  sets  himself 
up  as  supreme,  and  the  only  object  of  regard;  and  nothing 
IS  good  or  lovely  in  his  view,  unless  suited  to  promote  his 
own  private  interest.     This  self-love  is,  in  its  whole  nature, 
and  every  degree  of  it,  enmity  against  God;  it  is  not  subjec 
to  the  law  of  God   and  is  the  only  affection  that  can  oppose 
It.     It  is  the  foundation  of  all  spiritual  blindness,  and,  there- 
fore, the  source  of  all  the  open  idolatry  in  the  heathen  world, 
and  false  religion  under  the  light  of  the  gospel :  all  this  is 
agreeable  to  that  self-love  which  opposes  God's  true  character. 
Under  the  influence  of  this  principle,  men  depart  from  truth 
It  being  Itself  the  greatest  practical  lie  in  nature,  as  it  sets 
up  that  which  is  comparatively  nothing  above  universal  ex- 
istence.   Self-love  is  the  source  of  all  profaneness  and  impiety 
in  the  world    and  of  all  pride  and  ambition  among  men 
which  IS  nothing  but  selfishness,  acted  out  in  this  particular 
way.     This  IS  the  foundation  of  all  covetousness  and  sensu- 
aJity,  as  It  blinds  people's  eyes,  contracts  their  hearts,  and 
sinks  them  down,  so  that  they  look  upon  earthly  enjoyments 
as  the.  greatest  good.     This  is  the  source  of  all  falsehood, 
injustice,  and  oppression,  as  it  excites  mankind  by  undue 
methods  to  invade  the  property  of  others.    Self-love  produces 
all   the    violent   passions -envy,    wrath,    clamor,    and   evil 
speaking;    and    every  thing  contrary  to  the  divine  law  is 

se^f-kfve'''"^'"^^'^"'^^'^  '"  '^''  ^'"'^^"^  '''"'''^  ""^  ^^  iniquity - 
-3  That  there  are  no  promises  of  regenerating  grace 
made  .,o  the  doings  of  the  unregenerate.  For,  as  far  as  men 
act  from  self-love,  they  act  from  a  bad  end;  for  those  who 
have  no  tme  love  to  God,  really  do  no  duty  when  they 
attend  on  the  externals  of  religion.  And  as  the  unregenerate 
.ct  ,rom  a  selfi.h  principle,  they  do  nothing  which  1~ 


HOPKINSIANS. 


15 


mantled;  their  impenitent  doings  are  wholly  opposed  to 
repentance  and  conversion,  therefore  not  implied  in  the 
command  to  repent,  &c. :  so  far  from  this,  they  are  alto- 
gether  disobedient  to  the  command.  Hence  it  appears  that 
there  are  no  promises  of  salvation  to  the  doings  of  the 
unregenerate. 

"  4.  Tliat  the  impotency  of  sinners,  with  respect  to 
believing  in  Christ,  is  not  natural,  but  moral;  for  it  is  a 
plain  dictate  of  common  sense,  that  natural  impossibility 
excludes  all  blame.  But  an  unwilling  mind  is  universally 
considered  as  a  crime,  and  not  as  an  excuse,  and  is  the  very 
tiling  wherein  our  wickedness  consists.  That  the  impotence 
of  the  sinner  is  owing  to  a  disaffection  of  heart,  is  evident 
from  the  promises  of  the  gospel.  When  any  object  of  good 
is  proposed  and  promised  to  us  upon  asking,  it  clearly  evinces 
that  there  can  be  no  impotence  in  us,  with  respect  to  ob- 
taining it,  besides  the  disapprobation  of  the  will ;  and  that 
inability  which  consists  in  disinclination,  never  rentiers  any 
thing  improperly  the  subject  of  precept  or  command. 

"5.  That,  in  order  to  faith  in  Christ,  a  sinner  must 
approve,  ir  his  heart,  of  the  divin.e  conduct,  even  though  God 
should  cast  nim  off  forever ;  which,  however,  never  implies 
love  of  misery,  nor  hatred  of  happiness.  For  if  the  law  is 
gooa,  death  is"  due  to  those  who  have  broken  it.  The  Judge 
of  all  the  earth  cannot  but  do  right.  It  would  bring  ever- 
lasting reproach  upon  his  government  to  spare  us,  considered 
merely  as  in  ourselves.  When  this  is  felt  in  our  hearts,  and 
not  till  then,  we  shall  be  prepared  to  look  to  the  free  grace 
of  God,  through  the  redemption  which  is  in  Christ,  and  to 
exercise  faith  in  his  blood,  *  who  is  set  forth  to  be  a  propiti- 
ation to  declare  God's  righteousness,  that  he  might  be  just, 
and  yet  be  the  justifier  of  hint  who  believeth  in  Jesus.' 
(_  "G.  That  the  infinitely  wise  and  holy  U:  '  has  exerted  hia 
omnipotent  power  in  such  a  manner  as  he  purposed  should 
be  followed  with  the  existence  and  entrance  of  moral  evil 
into  the  system.  J  For  it  must  be  admitted  on  all  hands,  that 

"rnowlodore,    forpsifrh 


perlh^L 


ind   view  of  all 


# 


16 


HOFKINSIANS. 


;'.     1 


Deity  is  infinU/dCL    l''re\r;f":r'"''  ""' 
•  eration.  (Nothing  can  I  .o.e  dilnrjefo  ollTanl 

rvo,  „r,h  ";■'."'■'"''  ""»  ""ado  for  hi,  pleasure  and  Iry 

the  leT^  Id  '"';'^"f  """f  «-  i3,  upon  .L  ihole,  for 
tne  gensraLfiood.  For  the  wisdom  and  power  of  the  Drit. 
are  d,sp,aj,ed  in  carrying  on  designs  of 'he  gre  test.^od'^ 

pe.e£^9;iri;~^^^ 

.enrf::pr.::i,t\riir^^^^^^^^ 

_    "8.   That  repentance  is  before  faith  in  Christ      Rv  tJ„. 
■s  not  .tended  that  repentance  is  before  a  specu    live  be 
of  the  be;ng  and  perfections  of  God,  and  of  the  person     nd 
character  ,f  Christ;  but  only  that  tru'e  repentle  i     "vi^ 
to  a  saving  fa,th  m  Christ,  in  which  the  believer  iful   e 

apirstmlltZSeTattrT  T  '"  T  ^™^"' 
n«th  respect  di.erent  object^Tthey  1^12:^':^:::^ 

..Without  .r;„  c^ix^rcfzirrtu:  ■: 

Chr,st  without  repentance  of  sin;  and  since  repent  Ice    s 

nrio:T:v-';b''"'"r.r''"'"' ■"  ^''"''•" "-'  nec'essa ,;%: 

prior  to  a,th  m  Christ.  3.  John  the  Baptist  Christ  and 
l"3  apostles,  taught  that  repentance  is  before  f^.;"'!™' 
cr«e.l,  .Repent,  for  the  kingdom  of  heaven  is  at  hamL-tt" 


HOl'KINSIANS 


17 


mating  that  true  repentance  was  necessary  in  order  to  embrace 
the  gospel  of  the  kingdom.  Christ  commanded,  *  Repent  ye, 
and  believe  the  gospel,'  And  Paul  preached  '  repentance 
toward  God,  and  faith  toward  our  Lord  Jesus  Christ.* 

"  9.  That,  though  men  became  sinners  by  Adam,  accord- 
ing to  a  divine  constitution,  yet  they  have,  and  are  account- 
able for,  iiOjdasJbMi4)erspnal ;  for,  1.  Adam's  act,  in  eating 
the  forbidden  fruit,  was  not  the  act  of  his  posterity ;  there- 
fore they  did  not  sin  at  the  same  time  he  did.  2.(  The 
sinfulness  of  that  act  could  not  be  transferred  to  them 
afterwards,  because  the  sinfulness  of  an  act  can  no  more  be 
transferred  from  one  person  to  another  than  an  act  itself,  i 
3.  Therefore  Adam's  act,  in  eating  the  forbidden  fruit,  was 
not  the  cause,  but  only  the  occasion,  of  his  posterity's  being 
sinners.  God  was  pleased  to  make  a  constitution,  that,  if 
Adam  remained  holy  through  his  state  of  trial,  his  posterity 
should,  in  consequ-^nce,  be  holy  also;  but  if  he  sinned,  his 
posterity  should,  in  consequence,  be  sinners  likewise.  Adam 
sinned,  and  now  God  brings  his  posterity  into  the  world 
sinners.  By  Adam's  sin  we  are  become  sinners,  not  ybr  it 
his  sin  being  only  the  occasion,  not  the  cause,  of  our  commit- 
ting sins. 

"  10.  That,  though  believers  are  justified  through  Christ's 
righteousness,  yet  his  righteousness  is  not  transferred  to 
them.  For,  1.  Personal  righteousness  can  no  more  be  trans- 
ferred from  one  person  to  another,  than  personal  sin.  2.  If 
Christ's  personal  righteousness  were  transferred  to  believers, 
they  would  be  as  perfectly  holy  as  Christ,  and  so  stand  in  no 
need  of  forgiveness.  3.  But  believers  are  not  conscious  of 
having  Christ's  personal  righteousness,  but  feel  and  bewail 
much  indwelling  sin  and  corruption.  4.  The  Scripture  rep- 
resents believers  as  receiving  only  the  benefts  of  Christ's 
righteousness  in  justification,  or  their  being  pardoned  and 
accepted  for  Christ's  righteousness'  sake;  and  this  is  tKe 
proper  Scripture  notion  of  imputation.  Jonathan's  right- 
eousness was  imputed  to  Mephibosheth  when  David  showed 
knidness  to  him  for  his  father  Jonathan's  sake." 
2*       B 


18 


ARIAN.9. 


ju..ific„tio„  by  faith  alo,  „    O^t,^  ^      '"  "^S'"""""". 
solute  depejidcnce  and  ,l       /  ™'"',  '"'""'  freedom  and  ab 


ARJANS. 

was  totally  and"  iitSlv  d  '."      ?"'  """  ""=  «™  "'  G"^ 
was  the  L.  and  :  S  of  Z'  T  "'  ''°"'^''  '"^  he 

created,  the  instru^en  bythor.utZa:''"'"  ''°''  """ 
formed  the  universe    and  .Zr    '"^"f'''"'"*  operation  he 

both  in  nature  a,  rdi  "tv  If  h  ?'T""  '"  '"^  ^»"'"' 
not  God  but  created :;';!;„::•  nh^lf  \?1'  "^ 
owned  that  the  Son  was  ih^  w™  i  u      ,  ^'"'  "^"""^ 

have  been  eternal  Th  h  L  , h'a  "rh  "l'  ]""  '^"''  '» 
n>an  in  him  but  the  fle!h  J  .1.  u""  ''"'  "°"''"g  »f 
-■.ioh  was  the  sam":  fri;'!:,":"  „f  ^""^  '-'^  J"-"' 

plied  t::^::wr:'o:'id:T^"''"  ""-"--inateiy  ap. 

Father.    Some  of  h It  ievTchrt'' r't' ""^  '°  "■<' 
«or  of  the  world-   but  ,b7     ,,  '"""'  '^^^  ""=  »'»- 

previously  to  hLn^rnatiln';!,       ."""'"'"   ">"'  •>«   ""^'ed 
.Hey  a..^n  him  d'rnrd^r^^^.^  --'-'  -• 

»      -_     ,       '    *^- *C3>    -«U.  17,     ArfsdO/l        1^        ,      . 
^.15:24.      Eph.  !     17..l.n       „:  •  7^:     i^or.l.4;ll 


^-     ^^'il-  1 :  3,  4,  &c.) 


SOCINIAXS IIUMANITAUIANS. 


19 


ine  of  thfl 
depravity, 
eneration, 
:e  of  the 
1  and  ab 
just  due, 

HoPKIN- 

^ith  those 


irch  of 
of  God 
that  he 
od  had 
tion  he 
Father, 
>st  was 
Arians 
^ord  to 
ing  of 
joined, 


SOCINIANS. 

A  SECT  SO  called  from  Faustus  Socinus,  who  died  in 
Poland,  in  1004.  There  were  two  who  bore  the  name  of 
Socinus,  —  uncle  and  nephew,  —  and  both  disseminated  the 
K;ime  doctrine ;  but  it  is  the  nephew  who  is  generally  con- 
sidered as  the  founder  of  this  sect.  They  maintain  that 
Jesus  Christ  was  a  mere  man,  who  had  no  existence  before 
he  was  conceived  by  the  Virgin  Mary ;  that  the  Holy  Ghost 
is  no  distinct  person ;  but  that  the  Father  is  truly  and  prop- 
erly God.  They  own  that  the  name  of  God  is  given,  in  the 
holy  Scriptures,  to  Jesus  Christ,  but  contend  that  it  is  only 
a  deputed  title,  which,  however,  invests  him  with  a  great 
authority  over  all  created  beings.  They  deny  the  doctrines 
of  satisfaction  and  imputed  righteousness,  and  say  that  Christ 
only  preached  the  truth  to  mankind,  set  before  them,  in  him- 
self, an  example  of  heroic  virtue,  and  sealed  his  doctrines 
with  his  blood.  Original  sin,  and  absolute  predestination, 
they  esteem  scholastic  chimeras.  Some  of  them  likewise 
maintain  the  sleep  of  the  soul,  which,  they  say,  becomes  in- 
sensible at  death,  and  is  raised  again,  with  the  body,  at  the 
resurrection,  when  the  good  shall  be  established  in  the  pos- 
session of  eternal  felicity,  while  the  wicked  shall  be  con- 
signed to  a  fire  that  will  not  torment  them  eternally,  but  for 
a  certain  duration,  proportioned  to  their  demerits.  (See  Acta 
2:22;  17:31.     1  Tim.  2:5.) 


ly  ap- 
to  the 
e  cre- 
xisted 
state, 

!:32 
11 


HUMANITARIANS. 

The  Humanitarians  believe  in  the  simple  humanity  of 
Christ,  or  that  he  was  nothing  more  than  a  mere  man,  born 
according  to  the  usual  course  of  nature,  and  who  lived  and 
died  according  to  the  ordinary  circumstances  of  mankind. 


20 


SECTAHIANS 


CllUilfll    UOVEHMIENT. 


SECTARIANS. 

Tmis  term  is  used  anmng  Christian,  ,„  denote  those  who 
an  '.IL?""?  ':°"'"'""'""»'  »"J  -io  not  associate  with  on, 
P  D  s^  "  ;;;''S""- --'"I-  and  cercn,„„ie,.  Thus  «.e  call 
acrnt'  J'l'f;""".' C.Jv,„ists,  diflerent  scots,  „o.  so  much  „„ 
acuH  nt  of  the.r  differences  in  opinion,  as  because  they  have 
estabhshed  to  themselves  different  fraternities,  to  whfch,  „ 
what  regards  public  worship,  they  confine  thLnselve       he 

nm mty  «,th  one  another  in  sacred  matters.  Hi.h,  Strict 
and  Moderate  Calvinists,  High  Church  and  Low  Ch„  cl    w^ 

™  „  o"  s  ^T'\""'rT  '""'  ""'^  "<"  '"'"'<"'  -P-a'e  com! 
m  n,ons     Great  and  known  differences  in  opinion,  when 

folowedbyno  externd  breach  in  the  society,  are  n^t  con" 
».dered  const.tuting  distinct  sects,  though  their  differences  ■„ 
opnnon  may  give  rise  to  mutual  aversim, 

■!  he  Jewsh,  Christian,  Mahometan,  and  Pag.in  world  is 
dvded  mto  aj,  almost  innumerable  variety  of  sects,  etch 
camung  to  themselves  the  title  of  orthodox,  and  e  ct 
charging  their  opponents  with  heresy 

S,I''"'r''v"  ''"«'""'  liberty  prevails,  as  in  the  United 

re2  i,:"  re!t        T'""""''  "'"'  ""  ""»""'  <"  '^e  globe 
resort  m  great  numbers,  it  is  not  surprising  that  most  of  the 

Christian  sects  rn  foreign  countries,  with  some  of  na.   e 

or,gi„,  should  be  found  in  this  port  of  the  American  cont^n  nt 


-4- 


CHURCII  GOVERNMENT. 

There  are  tJiree  modes  of  church  government,  viz.,  the 
Flpiscopakan  frorn  the  Latin  word  episcopus,  signifying 
bushop;    .he   Prcsbyurior,,   from    the   Greek    ..onl  prL^. 


L 


■aaaawijiBftii 


CHUIiCH    GOVERNMENT. 


81 


'fros  signifying  senior,  elder,  or  'presbyter;  antl  the  Con- 
prp<r;ition:il  or  Independent  mode.  Under  one  of  these 
forms,  or  by  a  mixture  of  their  several  peculiarities,  every 
church  in  the  Christian  world  is  governed.  The  Episcopal 
form  is  the  most  extensive,  as  it  embraces  the  Catholic, 
Cireok,  Engrush,  Methodist,  and  Moravian  churches, 

I'piscopalians  have  three  orders  in  the  ministry,  viz., 
bishops,  priests,  and  deacons;  they  all  have  liturgies,  longer 
or  shorter,  which  they  either  statedly  or  occasionally  use. 
All  Episcopalians  believe  in  the  existence  and  the  necessity 
of  an  apostolic  succession  of  bishops,  by  whom  alone  regular 
and  valid  ordinations  can  be  performed. 

The  Presbyterians  believe  that  the  authority  of  their  min- 
isters to  preach  the  gospel  and  to  administer  the  sacraments 
is  derived  from  the  Holy  Ghost,  by  the  imposition  of  the 
hands  of  the  presbytery.  They  affirm,  however,  that  there 
is  no  order  in  the  church,  as  established  by  Christ  and  his 
apostles,  superior  to  that  of  presbyters ;  that  all  ministers, 
being  ambassadors  of  Christ,  are  equal  by  their  commission ; 
that  presbyter  and  bishop,  though  different  words,  are  of  the 
snmc  import;  and  that  prelacy  was  gradually  established  upon 
the  primitive  practice  of  making  the  moderator,  or  speaker 
of  the  presbytery,  a  permanent  ollicer. 

The  Congregational ists,  or  Independents,  arc  so  called 
from  their  maintaining  that  each  congregation  of  Christians, 
which  meets  in  one  house  for  public  worship,  is  a  complete 
cliurch,  has  sufficient  power  to  act  and  perform  every  thing 
relating  to  religious  government  within  itself,  and  is  in  no 
respect  subject  or  accountable  to  other  churches. 

Lulependents,  or  Congregationalists,  generally  ordain  their 
ministers  by  a  council  of  ministers  called  for  the  purpose: 
but  still  they  hold  that  the  essence  of  ordination  lies  in  the 
voluntary  choice  and  call  of  the  people,  and  that  public  ordi- 
nation is  uo  other  than  a  declaration  of  that  call. 


iill 


I       •    i     li 


'I 


99 

»'i<k-,ijvti:hia.vs 

rilESBVTERUNS. 

<"-cl.,i„  all  her  arle^of  Lt        f '°'-'»"' I'4-eop,.l 
»"J  discipline  ■  iheir  7  "''■  "'"'  "'"''«  "f  worslnn 

"""■■ced;  and  .he  only  TS  il'h  7'   "'"'=''  ""'^  '^ 
■"  abandoning  .heir  coumry    or^he         '  ""r"  "'"■■  -^^^ 

Mc.  of  .he  firs.  »e..l      'of  New  e:T  T'"' 
ga.ionalis.3,  and  es.abli.l,  J  .?  «'""**  ""«  Congre- 

•;.e  n,ale  con,n,ura.-    'lllToTr 
""^y  belonged,  and  of  congreLat  onf  bv  !i  f  '"  "'""'' 

'"e.  by  represen.a.io„  in  ^cloTr    ?'  '^""ff'-egation,, 

tl.c  minisiers  and  people  Z'  '  """""''■    '*  P«"  "f 

nod  of  her  his.oryf  J  :  Pe^:""'"""''  "  "  '"^  '"''y  P- 
el...rch  governn.enrti^rntr"!.'?''"'  P''"'='P'-  »' 
«regH.ional  brethren,  insTad  of  1  Tr' .'?''"""'  '"">  ^°"- 
Jue  for™,  .heynnitedJ  rttffe  wch  "f-  ""^"^'"'^^  "' 
•"  1-08.  .he  Saybrook  HaXn,  »;  ;  "  """'''P""«' 
chnrches  and  pas.ors  .r/lf     ■    "^^"""^"'S  to  which  the 

"nder  Presby.erian7ove  Len."::d':  '  "  r  ''""""^ '°  ^« 
Thp   fir«/  D     u  ^    .'"^""^^'",  under  another  name 

-e^P..ia  and.Leh:r:%^r:Sr;a?yrd  '"  ^""^ 

.- "b  r:;::ra::ir.:ror^  f '^™»^  --• 

I'ad  received  PresbyteLn  orT  /  '"""''^  '^'"'^^^"'  ^^''^ 

to  govern  the.selvr  ~^^^  ^^^  -^«  agreed 

«ion  of  Faith,  Form  of  GnvT^        I  Westmmster  Confes. 

I>.rectory  for  wZip   ""^  "7^'  ^-^  of  Discipline,  and 

The  rLon  wr^^.v,  v        "''T  "'^''''^^  ^-^) 

vania,  Maryland    and  %.wT "'''''      ''  ''"^^^  '"  ^^""^^1 
y    nn,  and  .%cnv  Jersey,  was  undoubtedly  this- 


tf 


rnESHYTCUlANS. 


iway  from 
'hoy  wero 
KpiscopaJ 
f  worship 
nforniity  ; 
Jthed  for 
they  re- 
ind,  was 

Congre- 
duals  by 
o  which 
gations, 
part  of 
arly  pe. 
pies  ot 
h  Con. 
Jries  in 
opting, 
ch  the 
'  to  be 

in  the 
Phila 

about 
I,  wJio 
greed 
on  fes- 
(,  and 

•) 
insyl 

lis  — 


that  in  ihene  places  they  found  toleration,  and  equal  religious 
riyhts,  while  the  Episcopacy  was  established  by  law  in  Vir- 
ginia, Congregationidism  in  New  England,  and  the  Reformed 
Dutch  church,  with  Episcopacy,  in  New  York. 

The  doctrines  of  the  Presbyterian  church  are  Calvinistic ; 
and  the  only  fundamental  principle  which  distinguishes  it 
from  other  Protestant  churches  is  this  —  that  God  has  au- 
thorized the  government  of  his  church  by  presbyters,  or 
elders,  who  ar;.  chosen  by  the  people,  and  ordained  to  oflico 
by  predecessors  in  office,  in  virtue  of  the  commission  which 
Christ  gave  his  apostles  as  ministers  in  the  kingdom  of  God ; 
and  that,  among  all  presbyters,  there  is  an  official  parity, 
whatever  disparity  may  exist  m  their  talents  or  official  em- 
ployments. 

All  the  different  congregations,  under  the  care  of  the 
general  assembly,  are  considered  as  the  one  Presbyterian 
church  in  the  United  States,  meeting,  for  the  sake  of  conve- 
nience and  edification,  in  their  several  places  of  worship. 
Each  particular  congregation  of  baptized  people,  associated 
for  godly  living,  and  the  worship  of  Almighty  God,  may  be- 
come a  Presbyterian  church,  by  electing  one  or  more  elders, 
agreeably  to  the  form  prescribed  in  the  book  styled  the  Con- 
stitution of  the  Presbyterian  Church,  and  having  them  or- 
dained and  installed  as  their  session. 

They  judge  that  to  presbyteries  the  Lord  Jesus  has  com- 
mitted the  spiritual  government  of  each  particular  congrega- 
tion, and  not  to  the  whole  body  of  the  communicants;  and 
on  thi''  point  they  are  distinguished  from  Independents  and 
Congregationalists.  If  all  were  governors,  they  should  not 
be  able  to  distinguish  the  overseers  or  bishops  from  all  the 
male  and  female  communicants;  nor  could  they  apply  the 
command,  "Obey  them  that  have  the  rule  over  you,  and  sub- 
mit yourselves ;  for  they  watch  for  your  souls,  as  they  that 
must  gi\3  account."  (Heb.  13: 17.)  If  all  are  rulers  in  tho 
church  who  are  communicants,  they  are  at  a  loss  for  the 
meaning  of  the  exhortation,  "  We  beseech  you,  brethren,  to 
know  them  that  labor  among  you,  and  are  over  you  in  the. 


24 


PllE'ilYTBRlANS. 


II 


If  an  aggrieved  brother  should  tell  the  storv  of  >,• 
of  the  affair      T  77  'A  ^^gn'^ance  could  be  taken 

'  ually,  and  specially  commissioned  to  deliberate    v„,„       a 

Each  presbyery  may  send  one  bishop  and  one  rulin.  eWe; 
to  the  assembly:  each  presbytery,  havinir  more  th,„  ,     , 
.mnisters  may  send  two  miniLrf  and  Z  Zl^J:"^ 

2:lt  '""'  '"""""'■ '-  --y  '"*:  m.::r:; 

Every  Presbyterian  church  elects  its  own  pastor-  but  ,o 
^ecure  the  whole  church  agatnst  insufficient.'  oILo^' 1" 
mmord  me,,,  it  is  provided  that  no  church  halp  oseX"! 
»"y  call,  without  first  obtaining  leave  from  ,),„„  T 
»"der  whose  care  that  church  maybe  a "d  th  ,'"'''' 
^ate,  or  bishop  shall  receive  any  ca^l,  ^it  h  o  t^  tl!:  I  ,:: 
of  his  own  presbytery.  ='  ""^ 

Any  member  of  the  Presbyterian  church  may  be  the  sub 

seJt  mjured  by  any  portion  of  the  chu-ch   mav  hi  .t      , 
complaint,  carry  his  cause  up  from  the  ch„"c Tse  ,  oT:"'.:: 

sjnod  to  the  general  assembly,  so  as  to  obtain  the  decision 

ludi::;:"'^ ''-"''  "■^'  "^  '^p~'o"  i-  .Ms^h;; 

a  v™arlrc     .  '""""T."'  '  !"^-.  <"  of  the  session 
vacant  church,  to  preach  ,n  their  pulpits;  a„d  any  per. 


CUMBERLAND    PRESBYTERIANS. 


25 


^cry  highly  m 

)f  his  wronorg 
hereby  tell  it 
uld  be  taken 
3r  proper  or- 
that  he  must 
exercised  in 
exercise  it. 
itory  in   the 
qual  number 
•esbytery  an- 
e,  vote,  and 
e  that  body, 
ruling  elder 
than  twelve 
elders,  and 
ministerial 

tor ;  but,  to 
roneous,  or 
1  prosecute 
presbytery 
t  no  licen- 
i  the  hands 

e  the  sub- 
'-idges  him- 

appeal,  or 
sion  to  the 
t  from  the 
e  decision 

this  hirrh 

ninatiojis, 
le  session 
1  any  per- 


i 


son  known  properly,  or  made  known  to  a  pastor  or  session, 
as  a  communicant  in  good,  regular  standing,  in  any  truly 
Christian  denomination  of  people,  is,  in  most  of  their 
churches,  affectionately  invited  to  occasional  communion. 
They  wish  to  have  Christian  fellowship  with  all  the  redeemed 
of  the  Lord,  who  have  been  renewed  by  his  Spirit ;  but,  in 
ecclesiastical  government  and  discipline,  they  ask  and  expect 
ihe  cooperat^ion  of  none  but  Presbyterians.     See  Statistics. 


CUMBERLAND  PRESBYTERIANS. 

In  the  year  1800,  a  very  great  revival  of  religion  took 
place  within  the  bounds  of  the  synod  of  Kentucky,  in  conse- 
quence of  which,  a  greater  number  of  new  congregations 
were  formed  than  it  was  possible  to  supply  with  regularly- 
educated  ministers.  To  remedy  this  evil,  it  was  resolved  to 
license  men  to  preach  who  were  apt  to  teach,  and  sound  in 
the  faith,  though  they  had  not  gone  through  any  course  of 
classical  study.  This  took  place  at  the  Transylvania  pres- 
bytery ;  but,  as  many  of  its  members  were  dissatisfied  with  the 
proposed  innovation,  an  appeal  was  made  to  the  synod,  which 
appointed  a  commission  to  examine  int6''tHe  circumstances 
of  the  case,  the  result  of  whose  report  was,  k  prohibition  of 
the  labors  of  uneducated  ministers,  which  led  the  opposite 
party  to  form  themselves  into  an  independent  presbytery, 
which  took  its  name  from  the  district  of  Cumberland,  in 
wliich  it  was  constituted. 

As  to  the  doctrinal  views,  they  occupy  a  kind  of  middle 
ground  between  Calvinists  and  Arminians.  They  reject  the 
doctrine  of  eternal  reprobation,  and  hold  the  universality  of 
redemption,  and  that  the  Spirit  of  God  operates  on  thft 
world,  or  as  coextensively  as  Christ  has  made  the  atonement, 
in  such  a  manner  as  to  leave  all  men  inexcusable. 

The  Cumberland  Presbyterians  have  about  5.50  churches 
and  ministers,  and  about  70,000   members.     They  have   a 
eollege  at  Cumberland,  Ky. 
8 


26 


EP/SCOPALIANS. 


EPISCOPALIANS. 

.ZT'VT  ""l  ^^"''^  P°^^'^'  ^"  ^hi^^  the  ministry  is  di 
V  d  d  mto  the  three  orders  of  Bishops,  Priests,  and  Deacons, 
each  having  powers  and  duties,  distinct  from  the  others,  the 
Bishops  bemg  superior  to  the  Priests  and  Deacons,  and  th« 
rmmediate  source  of  ail  their  authority,  is  called  Episcopacv, 
and  those  who  adhere  to  this  polity,  are  called  Episcopalians. 
It  IS  believed,  by  Episcopalians,  that   the   Savior,  wh^n 
upon  earth  established  a  Church,  or  Society,  of  whch  He 
was  he  Ruler  and  Head,  and  with  which  He  promised  to  be 
till  the  end  of  the  world.     They  believe,  that,  durin.  the 
forty  days  in  which  He  remained  upon  earth,  after  His  r'esur- 
rection,  "speaking"  to  His  disciples  "of  the   things  per- 
aining  to  the  kingdom  of  God,"  He  gave  them  such  direc. 
tions  for  the  government  and  management  of  this  Society,  or 
Church   as  were  necessary ;  which  directions,  they  implicid-v 
followed:    and  that,  from   their  subsequent  practice,  these 
directions  of  the  Savior,  whatever  they  may  have  be  n,  are 
to  be  ascertained.  ' 

*'  That  it  was  the  design  of  our  blessed  Redeemer  to  con. 
tmue  a  ministry  in  the   Church,  after  His   ascension,  is  a 
ruth,  for  which  we  ask  no  better  proof,  than  that  furnished 
by  the  narratives  of  the  Evangelists,  and  the  practice  of  the 
Apostles.     If,  then,  a  ministry,  divinely  authorized,  was  to 
exist,  it  ,s  equally  evident,  that  it  would  assume  some  definite 
form      It  would  consist,  either  of  a  single  grade  of  office,  in 
which  every  person  ordained  would  have  an  equal  share  in  its 
functions  and  prerogatives;  or,  of  two,  three,  or  more  grades, 
distinguished  from  each  other  by  degrees  of  authority  and 
pecuhar.ties  of  duty."     There  must,  also,  exist,  somcLre, 
the    power    of   transmitting    the    ministry,    by   ordination. 
Among   those,    who   spppose   there   is    but    one    grade    of 
office,  this  power  is   lodged   in   every  minister.     By  Epis- 
copalions,  the  power  is  confined  to  the  highest  order  of  the 


EPISCOPALIANS. 


5i7 


inistry  is  di 
nd  Deacons, 
3  others,  the 
ons,  and  th« 
Episcopacy, 

SCOPALIANS. 

avior,  when 
f  which  He 
mised  to  be, 
during  the 
r  His  r«sur- 
things  per- 
Guch  direc- 
Society,  or 
y  implicidv 
itice,  these 
3  been,  are 

ler  to  corv 
nsion,  is  a 
t  furnished 
tice  of  the 
3d,  was  to 
ne  definite 
f  office,  in 
hare  in  its 
>re  grades, 
tiority  and 
iomcichere, 
)rdination. 
grade    of 
By  Epis- 
ler  of  the 


nii.'iistry,  —  the  Bishops  It  is  evident,  that  the  Savior 
could  not  have  established  both  these  different  modes; 
and  therefore  both  cannot  possibly  be  correct.  "  To  sup 
pose,  that  He,  who  is  the  Fountain  of  all  wisdom,  could  have 
been  the  Author  of  such  inevitable  disorder,  —  a  kind  of  dis- 
order which  must  ever  keep  the  axe  at  the  root  of  that  iim'ti/ 
for  which  He  prayed,  —  is  not  only  an  absurdity,  but  an 
opinion  equally  repudiated  by  all  parties."  "  It  is  manifest," 
therefore,  "that  whatever  may  prove  itself  to  be  the  form  of 
ministry,  established  and  authorized  by  Jesus  Christ,  every 
other  must  be  altogether  void  of  such  authority,  and  based 
simply  on  human  appointment." 

That  this  Church,  or  Society,  might  endure,  it  must  be 
provided  with  a  well-arranged  organization,  or  form  of  gov- 
ernment, and  consist  of  officers  and  members.  No  society 
can  exist,  without  this ;  and  the  powers  and  duties  of  the 
officers  &hould  be  well  defined,  and  so  adjusted,  as  to  pro- 
mote, in  the  best  manner,  the  permanent  good-  of  the  society. 
That  this  Society  might  endure  forever,  some  provision  must 
be  made  for  the  renewal  of  its  officers,  so  that,  when  any 
were  taken  away,  by  death,  their  places  might  be  supplied 
with  suitable  successors.  That  the  Savior  made  all  neces- 
sary provision  for  these  purposes,  there  can  be  no  doubt; 
and  that  the  organization  which  He  directed  His  Apostles  to 
establish,  was  Episcopal,  is  easily  susceptible  of  proof. 

Throughout  the  Bible,  different  orders  in  the  ministry  are 
recognized  or  referred  to.  Under  the  Jewish  dis^pensation, 
(which,  be  it  remembered,  was  established  by  God  Himself,) 
there  were  the  three  orders  of  High  Priest,  Priests,  and  Le- 
vites.  When  the  Savior  was  upon  earth,  He  was  the  visible 
Head  of  the  Church,  — the  "Bishop  and  Shepherd  of  our 
souls,"  —  and  the  Apostles  and  seventy  Disciples  were  the  other 
two  orders.  After  his  ascension,  the  Apostles  became  the 
visible  heads  of  the  Church,  the  lower  orders  being  Bishops, 
(called  also  Priests  or  Presbyters,  and  Elders,)  and" Deacons! 
When  the  Apostles  were  called  hence,  their  successors  did 
not  assume  the  name  or  title  of  Apostle,  but  took  that  of 


28 


EPISCOPALIANS. 


I'  i 


e?' 


Bishop,  which  thenceforth  was  applied  exclusively  to  the 
highest  order  of  the  ministry,  the  other  two  orders  being  the 
Presbyters  (Priests  or  Elders)  and  Deacons.  Thus  it  has 
continued  to  the  present  day. 

It  is  worthy  of  remark,  that  "  early  writers  have  been  care- 
fjil  to  record  the  ecclesiastical  genealogy  or  succession  of  the 
Bishops,  in  several  of  the  principal  Churches.  Thus,  we 
have  catalogues  of  the  Bishops  of  Jerusalem,  Antioch,  Rome, 
&c. ;  though  it  does  not  appear  that  the  Presbyters  and 
Deacons  of  those  Churches  were  honored  with  any  similar 
notice."  In  like  manner,  catalogues  of  temporal  Rulers  are 
preserved,  when  the  names  of  officers  subordinate  to  them 
are  suffered  to  pass  into  oblivion.  It  is  easy  to  trace  back 
the  line  of  Bishops,  by  name,  from  our  own  day,  up  to  the 
Apostles  themselves. 

There  is  no  ancient  writer  on  ecclesiastical  matters,  who 
does  not  speak  of  the  division  of  the  ministry  into  different  and 
distinct  Orders,  and  of  certain  individuals  as  Bishops  of  par- 
ticular  Churches;  or  who  mentions,  as  existing  at  the  same 
time,  and  in  the  same  Churches,  any  other  persons  by  the 
same  name  of  Bishops. 

But,  it  is  to  be  observed,  that  it  is  not  only  necessary  that 
a  Church  should  preserve  the  true  Order  in  the  Ministry,  but 
also  that  it  retain  the  true  faith.     For  a  true  faith  and  true 
Order  are  both  necessary  to  constitute  a  Church.     All  the 
heretical  sects  of  the  ancient  Church  had  the  Apostolic  Min- 
istry ;  but,  when  they  departed  from  the  true  faith,  they  we^e 
excluded  from  the  communion  of  the  Church.     «  The  Arians 
the  Donatists,  the  Novatians,  &c.  &c.,  were  all  Episcopal  iii 
their  Ministry,  and  in  this  respect  differed  in  nothing  from 
the  Orthodox  Catholic  Church.     Their  grand  error  lay  in  the 
want  of  that  union  of  Order  and  Faith,  which  are  essential 
to  the  being  of  a  Church." 

An  external  commission,  conveyed  by  Episcopal  consecra- 
tion or  ordination,  is  considered  necessary  to  constitute  a 
■awful  minlHtry;  and  it  is  therefore  declared,  by  the  Church, 
that  "  no  man  shall  be  accounted  oi   taken  to  be  a  lawful 


i 


EPISCOPALIANS. 


29 


stvely  to  the 
ers  being  the 
Thus  it  has 

ve  been  care- 
session  of  the 
!.  Thus,  we 
tioch,  Rome, 
esbyters  and 
1  any  similar 
il  Rulers  are 
late  to  them 
>  trace  back 
ly,  up  to  the 

matters,  who 
different  and 
shops  of  par- 
at  the  same 
sons  by  the 

:cessary  that 
linistry,  but 
th  and  true 
h.  All  the 
ostolic  Mm- 
1,  they  were 
rhe  Arians, 
episcopal  iii 
)thing  fl-om 
or  lay  in  the 
re  essential 

il  consecra- 
onstitute  a 
le  Church, 
le  a  lawful 


Bisliop,  Priest,  or  Deacon,  m  this  Church,  or  sulfered  to  ex- 
ecute any  of  said  functions,"  unless  he  has  "  had  Episcopal 
consecration  or  ordination ; "  and  the  power  of  ordaining,  or 
setting  apa:  t  to  the  ministry,  and  of  laying  on  hands  upon 
others,  is  vested  in  the  Bishops. 

The  ministry  is  of  Divine  appointment,  and  consists  of 
three  orders,  only,  —  Bishop,  Priest,  and  Deacon.  The  goV' 
eminent  is  of  human  regulation,  and  may  be  modified  as  cir- 
cumstances require.  Other  officers  may  be  appointed,  and 
the  manner  in  which  ministers  are  invested  with  their  juris- 
diction may  be  varied.  To  use  the  language  of  the  Episcopal 
Church  in  the  United  States,  in  the  Preface  to  her  Book  of 
Common  Prayer,  "It  is  a  most  invaluable  part  of  that 
blessed  liberty,  wherewith  Christ  hath  made  us  free,  that,  in 
His  worship,  different  forms  and  usages  may,  without  offence, 
be  allowed,  provided  the  substance  of  the  faith  be  kept  entire  ; 
and  thaS  in  every  Church,  what  cannot  be  clearly  determined 
to  belong  to  Doctrine,  must  be  referred  to  Discipline ;  and 
therefore,  by  common  consent  and  authority,  may  be  altered, 
abridged,  enlarged,  amended,  or  otherwise  disposed  of,  as 
may  sSem  most  convenient  for  the  edification  of  the  people, 
'  according  to  the  various  exigencies  of  times  and  occasions.' 
*  *  *  The  particular  Forms  of  Divine  Worship,  and  the 
Rites  and  Ceremonies  appointed  to  be  used  therein,  being 
things  in  their  own  nature  indifferent  and  alterable,  and  so 
acknowledged,  it  is  but  reasonable,  that,  upon  weighty  and 
important  considerations,  according  to  the  various  exigencies 
of  times  and  occasions,  such  changes  and  alterations  should  be 
made  therein,  as  to  those,  who  are  in  places  of  authority 
should,  from  time  to  time,  seem  either  necessary  or  expedient,'' 

In  the  Church  of  England,  there  are  Archbishops,  Deans, 
and  various  other  officers  and  titles  of  office ;  but  these  are 
of  local  authority,  and  do  not  interfere  with  the  three  Divine- 
ly-appointed orders.  To  use  the  language  of  Hooker,  "  I 
may  securely,  therefore,  conclude,  that  there  are,  at  this  day, 
in  the  Church  of  England,  no  other  than  the  same  degrees 
of  ecclesiastical  orders,  namely,  Bishops,  Priests,  and  Dca- 
3* 


I 


30 


EPISCOPALIANS. 


I      ^ 


lii 


cons,  which  had  their  beginning  from  Christ  imd  His  blessed 
Apostles  themselves.  As  for  Deans.  Prebendaries,  Parsons 
Vicars,  Curates,  Archdeacons,  and  such  like  names,  being 
not  found  m  the  Scriptures,  we  have  been  thereby,  through 
some  men's  errors,  thought  to  aJlovv  ecclesiasticai  degrees 
not  Jtnown  nor  ever  heard  of  in  the  better  ages  of  former 
times^  All  these  are  in  truth  but  titles  of  ofSce,"  admitted 
"as  the  state  of  the  Church  doth  need,  degrees  of  order  stiU 
remaining  the  same  as  they  were  from  the  beginnincr " 

Two  hundred  years  ago.  Hooker  gave  the  following  chal- 
lenge.  which  has  never  yet  been  accepted  :  —  «  We  require 
you  to  find  but  one  Church  upon  the  face  of  the  whole  earth 
hat  hath  not  been  ordered  by  Episcopal  regiment  since  the 
tune  that  the  blessed  Apostles  were  here  conversant."     And 
hough    says  Bishop  Doane,  departures  from  it,  since  the 
Ume  of  which  he  spoke,  have  been  but  too  frequent  and  too 
great,    ♦  Episcopal  regiment "  is  still  maintained  as  Christ', 
ordinance,  for  the  perpetuation  and  government  of  his  Church, 
and  IS  received  as  such  by  eleven  twelfths  of  the  whole  Chris- 
tian  world.     For  a  period  of  fifteen  hundred  years  after  the 
Apostolic  age,  ordination  by  Presbyters  was  totally  unknown 

«n7?V"  '/r  "'"^^'"^  "''"''  ^^^^"  '^'  ^"^"Pi  ^as  made! 
and  followed  by  instant  condemnation  from  the  Church,  and 
the  declaration  that  they  were  utterly  null  and  void  There 
was  no  ministry  in  existence,  before  the  era  of  the  Reforma- 
on,  bu  that  which  had  come  down  direct  from  the  Apos- 
les,  that  IS,  the  Episcopal.  This  is  admitted  by  nearly  all 
the  opponents  of  Episcopacy.  ^ 

hat  of  England,  m  doctrine,  discipline,  and  worship,  with 
.ome  few  unessential  variations.  Their  Ritual,  or  fL  of 
Worship  IS  the  same,  except  that  some  few  parts  have  been 

reasons.  Changes  became  necessary  in  the  prayers  for  Rulers 
m  consequence  of  the  independence  of  the  United  States.     ' 
Ihe  different  Episcopal  parishes  in  each  of  the  United 
States,  (except  in  some  of  the  newly-settled  parts  of  the 


EP13COPALIAN9. 


31 


Counti  y,  where  two  or  more  States  are  united  for  this  pur- 
pose,) are  connected  by  a  Constitution,  which  provides  for  a 
convention  of  the  clergy  and  lay  delegates  from  each  parish 
in  the  State  or  Diocese.  This  Convention  is  held  annually, 
and  regulates  the  local  concerns  of  its  own  Diocese,  the 
Bishop  of  which,  is  the  President  of  the  Convention.  The 
Conventions  of  the  different  Dioceses  elect  Deputies  to  a 
General  Convention,  which  is  held  once  in  three  years 
Each  Diocese  may  elect  four  Clergymen  and  four  Laymen, 
as  delegates,  who,  when  assembled  in  General  Convention, 
form  what  is  called  the  *♦  House  of  Clerical  and  Lay  Dep- 
uties," each  Order  from  a  Diocese  having  one  vote,  and  the 
concurrence  of  both  being  necessary  to  every  act  of  the 
Convention.  The  Bishops  form  a  separate  House,  with  a 
right  to  originate  measures  for  the  concurrence  of  the  House 
of  Clerical  and  Lay  Deputies,  each  House  having  a  negative 
upon  the  other,  as  in  the  Congress  of  the  United  States. 
The  whole  Church  is  governed  by  Canons,  framed  by  the 
General  Convention.  These  Canons  regulate  the  mode  of 
elections  of  Bishops,  declare  the  age  and  qualifications  neces- 
sary for  obtaining  the  orders  of  Deacon  or  Priest,  the  studies 
to  be  previously  pursued,  the  examinations  which  each  can- 
didate is  to  undergo,  and  all  other  matters  of  permanent 
legislation.  Deacon's  orders  cannot  be  conferred  on  any  person 
under  the  age  of  twenty-one,  nor  those  of  Priest  before  that  of 
twenty-four.  A  Bishop  must  be  at  least  thirty  years  of  age. 
Prejudices  have  prevailed  against  the  Episcopal  Church, 
and  probably  still  exist  in  the  minds  of  some  persons,  from 
an  impression,  that  Episcopacy  is  not  congenial  with  a  re- 
publican form  of  government,  and  the  civil  institutions  of  our 
Country.  But,  that  this  is  an  erroneous  opinion,  will  be  evi- 
dent, to  any  one  who  will  carefully  and  impartially  examine 
the  subject.  It  will  be  seen,  from  what  has  been  stated  above, 
that  its  Constitution  is  founded  on  the  representative  princi- 
ple, and  is  strikingly  analogous  to  the  form  of  government 
of  the  United  States.  "  In  the  permanent  official  stations  oi 
the  Bishops  and  C  ergy  in  her  legislative  bodies,  our  own 


32 


EPISCOPALIANS. 


I 


i 


.   C  hurch,"  snys  Bisl.op  Ilohart,  "  rcscmhlos  all  other  n-licrious 
communities,  whose  clergy   also  are  permanent  legislators. 
But,  in  some  respects,  she  is  more  conformed  than  they  are 
to  the  organization  of  our  civil  governments.     Of  these,  it  is 
a  characteristic,  that  l.-gislativ,-  p„wcr  is  divi.hMl  botu  con  two 
branches.     Ami  it  is  a  peculiar  character  ol"  our  own  Church 
that  her  legislative  power  is  thus  divided.     Again,  a  sincrle 
responsible  Executive  characterizes  our  civil  constitutions 
1  he  same  feature  marks  our  own  Church,  in  the  single  Epis- 
copal  Executive  in  each  Diocese,  chosen,  in  the  firat  ilistance, 
by  the  Clergy  and  representatives  of  the  Laity.     Nor  are 
these  the  only  points  in  which  the  Bishop  of  our  Church  may 
ieel  pleasure  m  asserting  the  free  and  republican  constitution 
of  our  government;  for,  in  our  ecclesiastical  judicatories,  the 
representatives  of  the  laity  possess  strict  coordinate  authority, 
—  the  power  of  voting  as  a  separate  body,  and  of  annulling' 
by  a  majority  of  votes,  the  acts  of  the  Bishops  and  Cleray  " 
The  doctrines  of  the  Episcopal  Church  are  contained  in 
the  Thirty-nine  Articles  of  Religion,  subjoined  to  this  notice. 
See  Book  of  Homilies,  the  Canons  of  the  Church,  Arclibishop 
1  otter  s  Discourse  on  Church  Government,  Hooker's  Eccle- 
siastical Polity,  Daubeny's  Guide  to  the  Church,  Burton'- 
Early  English  Church,  the  Church  Dictionaries  of  Rev  Di 
Hook  and  Rev.  Mr.  Staunton,  Bishop  Onderdonk's  Episco- 
pacy  Examined  and  Reexamined,  and  other  similar  works. 

HISTORICAL  JNOTICE  OF  THE  CHURCH  IN  THE   L'JNITKD 

STATES. 

Though  the  greater  proportion  of  the  early  emiorants 
to  this  Country  were  opposed  to  the  form  of  religious 
worship  established  in  the  Mother  Country,  some  of  them 
were  devoted  adherents  of  that  establishment,  and  Epis- 
copal  churches  existed,  of  course,  in  several  of  the  Colonies 
at  an  e.rly  period,  although,  from  the  opposition  made  to  them' 
by  the  other  emigrants,  and  from  other  causes,  the  number 
w.Rs  not  so  considerable  as  might  have  been  expected  under 
different  circumstances.     At  the  commencement  of  the  Rev 


tt 


i 


PPJt.SCOPALIANS. 


33 


ther  religious 
It  legislators, 
than  they  are 
-)r  these,  it  is 
botu  con  two 
o\\  n  Church, 
fain,  a  single 
jonstitutiona 
!  single  Epis- 
irat  instance, 
y.     Nor  are 
Church  may 
constitution 
catories,  the 
te  authority, 
f  annulling, 
nd  Clergy." 
3ontained  in 
)  this  notice. 
Arclibishop 
cer's  Eccle- 
h,  Burton'o 
of  Rev.  Di 
ik's  Episco- 
ar  works. 

<:   L'JVITKD 

emigrants 
>f  religious 
le  of  them 

and  Epis- 
3  Colonies, 
ide  to  them 
;he  number 
cted  under 
jfthe  Rev 


olutionarv  War,  there  were  not  more  than  eighty  parochui 
clergymen  North  and  East  of  Maryland;  and  these,  with  th€ 
exception  of  those  in  the  towns  of  Boston  and  Newport,  and 
the  cities  of  New  York  and  Philadelphia,  derived  the  prmci- 
pal  part  of  their  support  from  England,  through  the  "Society 
for  the  Propagation  of  the  Gospel  in  Foreign  Parts,  an  o  d 
and  venerable  Institution,  yet  in  existence,  and  still  zealously 
engaged  in  spreading  the  Gospel  to  the  utmost  parts  of  the 
earth.  In  Maryland  and  Virginia,  the  members  of  the 
Church  were  much  more  numerous,  than  in  the  other 
parts  of  the  Country,  and  the  clergy  were  supported  by  a 
legal  establishment. 

The  distance  of  this  from  the  Mother  Country,  and  the 
consequent  separation  of  the  members  of  the  Church  from 
their  parent  stock,  which  rendered  them  dependent  for  the 
ministry  upon  emigrations  from  England,  or  obliged  them  to 
send  candidates  to  that  Country,  for  Holy  Orders,  operated 
as  a  serious  obstacle  to  the  increase  of  the  Church  here. 
All  the  clergy  of  this  Country  were  attached  to  the  diocese 
of  the  Bishop  of  London,  who  thus  became  the  only  bond  of 
union  between  them;  but  his  authority  could  not  be  effectu 
ally  exerted,  at  such  a  distance,  in  those  cases  where  it  was 
most  n'  -  -  -^,  for  thes3  and  other  reasons,  several  efforts 

were  mad.  clergy  to  obtain  an  American  Episcopate. 

But  the  jeai.  '^  which  such  a  measure  was  regarded  by 

other  denominuLons,  and  the  great  opposition  with  which  it 
consequently  met,  prevented  the  accomplishment  of  the  de- 
sign. When,  however,  the  tie,  which  had  thus  bound  the 
'  members  of  the  Church  together  in  one  communion,  had 
been  severed,  by  the  independence  of  the  United  States,  it 
was  necessary  that  some  new  bond  of  union  should  be 
adopted;    and  renewed  eiforts  were  made   to  procure  an 

Episcopate. 

The  clergy  of  the  Church  in  Connecticut,  at  a  meeting 
held  in  March,  1783,  elected  the  Rev.  Samuel  Seabury, 
D.  D.,  their  Bishop,  and  sent  him  to  England,  with  an  appli- 
cation to  the  Archbishop  of  Canterbury  for  his  consecration 


31 


EPISCOl'AMANS 


to  that  holy  ofllce.  The  English  Bishops  were  unable  tc 
consecrate  him,  till  an  Act  of  Parliament,  authorizing  them  so 
to  do,  could  be  passed;  and  he  then  made  application  to  the 
Bishops  of  the  Church  in  Scotland,  who  readily  assented  to 
the  request  and  he  was  consecrated  by  them,  in  Aberdeen, 
on  the  Uth  of  November.  1T84.  The  Prelates,  who  were 
thus  he  mstruments  of  first  communicatin,.  the  Episcopate 
to  this  Country,  were,  the  Right  Reverend  Robert  Kilgour. 

L?e"  D    d'/h^'^'T,"'  '"   '''''''  ^^^^^^"^  ^''-r 
R  a'  r  u  P  ""^  ^^"''  '"^"^  ^'^'•^y'  and  the  Right 

Reverend  John  Skinner,  D.  D.,  Coadjutor  Bishop  of  Aber- 
Jeen.  B.shop  Seabury  returned  to  this  Country,  immediate- 
iy  atler  his  consecration,  and  commenced  his  Episcopal  du- 
ties  without  delay.  ^       ^ 

A  few  clergymen  of  New  York,  New  Jersey,  and  Penn- 

ylvania  having  held  a  meeting  at  Brunswick,  N.  J    on  The 

13th  and  14th  of  May,  1784,  for  the  purpose' of  coL^dtLg 

and  children  of  deceased  clergymen,  determined  to  procure 
a  larger  meeting  on  the  5th  of  the  ensuing  October,  not  only 
for  the  purpose  of  completing  the  object  for  which  they  had 
en  assembled,  but  also  to  confer  and  agree  on  some'gen- 
eal  principles  of  a  union  of  the   Church  throughout  the 
States.     At  this  latter  meeting,  a  plan  of  ecclesiasdcal  union 
was  agreed  upon,  with  great  unanimity;  and  a  recommenda- 
tion to  the  several  States,  to  send  delegates  to  a  general 
meeting,  at  Philadelphia,  in  September,  1785,  was  adopted 

her  178."!?"='  '"  ^^^^^^^'P^^^^'  '»  S^Ptember  and  6cto: 
ber  1785,  there  were  present,  deputies  from  seven  of  the 
thirteen  States.  This  Convention  framed  an  Ecclesiastical 
Constitution,  recommended  sundry  alterations  in  the  Book 
of  Common  Prayer,  to  adapt  it  to  the  local  circumstances 
of  the  Country,  now  severed   from  the  parent  State,   and 

ivl  F  TT  "^rT''^'^'^^^^  procuring  the  Episcopate 
from  England.  An  Address  was  forwarded  to  the  English 
Bishoj«,  throng  his  Excellenoy  John  Adams,  then  Minister 
^o  England,  and  afterwards  President  of  the  United  States 


EPlSCOrALIANS. 


35 


;re  unable  tc 
izing  tliem  so 
cation  to  the 
y  assented  to 
in  Aberdeen, 
["s,  who  were 
le  E])iscopate 
bert  Kijgour, 
rend  Arthur 
d  the  Right 
op  of  Aber- 
,  immediate- 
piscopal  du- 

,  and  Penn- 
f.  J.,  on  the 
r  consulting 
'■  of  widows 

to  procure 
er,  not  only 
'h  they  had 

some  gen- 
ughout  the 
stical  union 
-ommenda- 

a  general 
:s  adopted, 
and  Octo- 
^en  of  the 
Jlesiastical 
the  Book 
umstanceg 
5tate,   and 
■Episcopate 
3  English 

Minister 
'd  States, 


who  zea.ousl^  used  his  influence  to  promote  the  views  of  the 
Convention. 

Anotlier  Convention  was  held  in  Philadelphia,  in  June, 
178G,  at  which,  a  Letter  was  read,  from  the  Archbishops  and 
Bishops  of  England,  in  answer  to  the  Address  forwarded 
from  the  preceding  Convention ;  and  another  Address  to  the 
sauiu  Right  Reverend  Prelates,  was  adopted,  to  accompany 
tiie  Ecclesiastical  Constitution  now  finally  agreed  upon. 
This  Convention  then  adjourned,  to  meet  again  whenever 
answers  should  be  received  from  England.  The  next  meet- 
ing was  held  at  Wilmington,  in  Delaware,  in  October,  178G, 
at  which.  Letters  from  the  English  Prelates  were  read,  and 
also  an  Act  of  Parliament,  authorizing  the  consecration  of 
Bishops  for  foreign  places.  Sundry  further  amendments  and 
modifications  of  the  Ecclesiastical  Constitution,  and  Book  of 
Common  Prayer,  were  agreed  upon,  another  Address  to  the 
English  Prelates  was  adopted,  and  testimonials  signed  for 
three  clergymen,  who  had  been  elected  Bishops  by  their 
respective  Dioceses.  Two  of  these  clergymen  proceeded  to 
England,  in  the  course  of  the  next  month;  and,  after  some 
further  delays,  all  difficulties  were  finally  removed,  and  the 
Rev.  William  White,  D.  D.,  of  Philadelphia,  and  the  Rev. 
Samuel  Provoost,  D.  D.,  of  New  York,  having  been  elected 
to  the  Bishoprics  of  Pennsylvania  and  New  York,  were 
consecrated  to  their  high  and  holy  office,  on  the  fourth  of 
February,  A.  D.  1787,  in  the  chapel  of  the  Archiepiscopal 
palace  at  Lambeth,  by  the  Most  Reverend  John  Moore, 
D.  D.,  Archbishop  of  Canterbury,  assisted  by  the  Most  Rev- 
erend William  Markham,  D.  D.,  Archbishop  of  York,  the 
Right  Reverend  Charles  Moss,  D.  D.,  Bishop  of  Bath  and 
Wells,  and  the  Right  Reverend  Charles  Hinchliff,  D.  D., 
Bishop  of  Peterborough.  The  newly-consecrated  Bishops 
returned  to  America,  April  7,  1787,  and  soon  after,  began 
the  exercise  of  their  Episcopal  functions  in  their  respective 
dioceses. 

Of  these  tlirce  original  Bishops  of  the  Church,  Bishop  Sea- 
bury  discharged  his  Episcopal  duties  between  nine  and  ten 


36 


CflaCOPALIANI. 


lit 


year.  .„d  died,  February  Hn,  1706.     Bishop  White  con.m 

tember  6  1815  i„  ,h„  . '  ■    ,'    "^  ''""">»'  ^''<  Sep- 

The  firs    ,1"  '''l'"'*"'J'-'"""'  y^'  of  his  Episcopate 

July  »d  CsT  'rl     rr'™  ''  '""  ^'"""''  "-  '-■'  ■» 

.o  ^  -gj::^  hSrrthrt'yrrrvifi'  "^^rf  •'"• 

»•  D.,  was  consecrated  Bish„!,  „f  V  •  u  r"'  *''""'°"' 
of  Canterbury,  Seprmber  loV/Qn  ^7^ '']'  ""^  ^'el-bishop 
Rev.  Thomas^ohraarJet.  D  D  '  7i1  "r""  «'  '«"'• 
Bishop  consecrated  inSitd  slate,  h""';  ""  ""^  ""' 
to  that  holy  Order  bv  thp  R  I,  «  '  '"«  '"'*"  ^^'""'"^ 
«e,bury,  ^hit  a'V  MaS  t'^"  ^r^^Pl'"--'. 
17,  1793-  sincn  whi.h  .•        7'  '''"'''  September 

eoLecratid  Jalrn.  hVT;      "'f''"  "'*"?'  ''"'=  >>«" 
t-n,y  are  nowliv"^^  ""o'-umber,  thirty.ight,  of  „ho,„ 

.-.e  dt  estabiL:  f  of ,:  cL7r:7  •"■  "''"'-"■  '•™" 

Statistics.  "'''  '"  ""  P'"«scnt  day,  we 

ocTotl'sfrri^ih-rh"?"""  r^^  ''^"'  '■>  ^-  y--.  - 

one  BisLops    ;,d  ^9     er  'cT'alT^r  ""I"''  "^^"'^- 
Bishops  reported  ih^  . '  '"^  members.    The 

.nation  o/^  c.^yrrrito^lm^^^^^^^^^^  f^ 
persons,  in  the  years  1838  to  1841      Tho    V  ''^'^ 

clerffvmen  at  iL  r..  ^^^  ^^'^^^  number  of 

^1 -^rgymen,  at  the  present  time,  (1842  )  is  1 114      n,\      / 

of  mterest,  in  relation  to  the  Church  in  th     n  '  ^'^'' 

found  amona  the  Statisl-T^fl      \  ^^""^'■>''  ^'^'  ''e 

information.^"  ~^^^^  ^J?,^^  -^  ^-  --  fu„ 

-anack.  Churchman's  L.iTter  '.  F  T  ^"^^^'^^  ^'• 
dar,"  a  valuablp  littl.  ^f^''  ^"^  Ecclesiastical  Calen- 
"  cLrc  ma  '  A^^^^^^^^^  P"^^'^|-J  dually,  and  to  the 

historical  notices  refereJ;  T "^  '"""^">^'  ^"^  ^- 


White  contm 
lany  years,  hii 
,  and  the  diii> 
ued  forty-nine 
'ost  died,  Sep. 
is  Episcopate 
h  was  held  in 
t>ody  continue 
mes  Madison, 
e  Archbishop 
arch  6,  1812. 
,  was  the  first 
been  elevated 
)ps  Provoost, 
.  September 
s  have  been 
fht,  of  whom 
ishops,  from 
ent  day,  see 

5W  York,  in 
ent,  tvventy- 
bers.     The 
hes,  the  or- 
i  of  14,767 
number  of 
Other  facts 
try,  will  be 
r  more  full 
^ocket  Ah 
'al   Calen- 
and  to  the 
y ;  and  for 
'P  White's 
Jurnals  of 
lesiasticaj 


IbflM/'OPALIANS. 


ARTICLES  OF  RELIGION, 


37 


wlf  utablished  by  tht  Bishops,  the  CUrfry,  and  Laity  qf  the  PtotestatU 
Episcopal  Church  in  the  UniUd  States  of  Jlmeiica,  in  Convention, 
on  tfte  ticeljlh  Day  of  September,  in  the  Year  of  owr  Lord,  one 
Vvousand  eight  humire.d  and  one. 

"  Article  I.  Of  Faith  in  the  Holy  Trinity.  — There  is 
but  one  living  and  true  God,  everlasting,  without  body,  parts, 
or  passions;  of  infinite  power,  wisdom,  and  goodness;  the 
Maker  and  Preserver  of  all  things,  both  visible  and  invisible. 
And  in  unity  of  this  Godhead  there  be  three  persons,  of  one 
substance,  power,  and  eternity ;  the  Father,  the  Son,  and  the 
Holy  Ghost. 

"Art.  II.  Of  the  Word,  or  Son  of  God,  which  teas 
made  very  Man. — The  Son,  which  is  the  Word  of  the  Fa- 
ther, begotten  from  everlasting  of  the  Father,  the  very  and 
eternal  God,  of  one  substance  with  the  Father,  took  man's 
nature  in  the  womb  of  the  blessed  Virgin,  of  her  substance : 
so  that  two  whole  and  perfect  natures,  that  is  to  say,  the 
Godhead  and  Manhood,  were  joined  together  in  one  person, 
never  to  be  divided ;  whereof  is  one  Christ,  very  God,  and 
very  Man ;  who  truly  suifored,  was  crucified,  dead,  and 
buried,  to  reconcile  His  Father  to  us,  and  to  be  a  sacrifice, 
not  only  for  original  guilt,  but  also  for  actual  sins  of  men. 

"  Art.  III.  Of  the  going  doicn  of  Christ  into  Hell.  —  Aa 
CI  ri  t  died  for  us,  and  was  buried,  so  also  is  it  to  be  believed, 
that  He  went  down  into  hell. 

"  Art.  JV.  Of  the  Resurrection  of  Christ.  — Christ  did 
truly  rise  again  from  death,  and  took  again  His  body,  with 
flesh,  Kines,  and  all  things  appertaining  to  the  perfection  of 
man's  nature,  wherewith  He  ascended  into  heaven,  and  there 
sitteth,  until  He  return  to  judge  all  men  at  the  last  day. 

"  Art.  V.  Of  the  Holy  Ghost.  —  The  Holy  Ghost,  pro- 
ceeding from  the  Father  and  the  Son,  is  of  one  substance, 
majesty,  and  glory,  with  the  Father  and  the  Son,  very  and 
eternal  God. 

"  Art.  VI.     Of  the  Sufficiency  of  the  Holy  Scriptures  for 


I 


38 


« 


f    !■ 


9 
I 


!'■;■. 


EI-ISCOPALIANS. 


M,at,on.-Holy  Scripture  containeth  all  thinis  necessar, 
.0  salva.,0.,  so  .ha.  whatsoever  .s  not  read  therein, To   Z 

should  be  beheved  as  an  article  of  the  faith,  or  be    hou.h 
requ,s,te  or  necessary  to  salvation.     In  the  n  me  of  the  Holy 

Ow'anTr  T  ""'"^'^■"'  "■"^^  «-»'-'  Books  oftt 

ue  .1  ,H  n  "",'  r'""""'  '^'""'"'  Deuteronomium,  Jo.h. 
ue,  Judges,  Ruth,  The  First  Book  of  Samuel,  The  Second 

oftints  Th" V"''%^'"' ^™''  "''''"=-'  The'second  B™k 
of  ChW  J  Jr'J'"'''  of  ^''™'''''l''.  The  Second  Book 
of  Chronicles,  The  F,rst  Book  of  Esdras,  The  Seeon-1  Book 

P  alms  ThJ  P  ''""k  •".""'"•  '""^  """"^  "'  J""'  The 
ortl    ^'';/:°™''^'  Ecclesias.es  or  Preacher,  Cantica 

do.'ht"!,'^  ""■'", ^o'"''  ("=  Hierome  saith)  the  Church 
ye  doth  it  ir^f  t""'  ""'  '""^""'""'  "f  "•— .  ""' 

are  If  "T  •  ''"'^  "'""'  '°  '='"'''"'''  ""J-  do^'i'^i  such 
are  these  following :  . 

The  B<»k  of  Tobuas,  The  Book  of  Judith,  The  Rest  of  th^ 

Thet      'TV'  '^'■"P''^''  "^^^  ^""g  °f  "'^  Three  Children, 
The  Story  of  Susanna,  Of  Col  and  the  Dragon,  The  Prayer 

iroSit'^^''""""^"---" 

r.1^"  ""  "."'''"  "''  ""=  ^''^  Testament,  as  they  are  com- 

""I  ''"Tt  •  '"X^"  ""''"'•  ""''  ""'""""  'h''™  Canonical. 

Art.  VII.     0/«fe  OM  Testament. -The  Old  Testa- 

mem  IS  no.  contrary  to  the  New ;  for  both  in  the  Old  an.l  New 

1  estamen.,  everlasting  life  is  olfored  .o  mankind  by  Christ  who 

Tnd  Man  '  wf  T  ''T'"  *^°''  ='"''  "»"■  ''^'"S  bo.hGod 
.h„  fh  ,  y^J":'"^""  'hey  are  not  to  be  heard,  which  feign, 
'hat  the  old  fathers  did  look  only  for  transitory  promiL 


1 


;•* 


EPISCOPALIANS. 


39 


ings  necessary 
irein,  nor  may 
^  man,  that  i( 
)r  be  thought 
e  of  the  Holy 
Books  of  the 
i^as  never  any 

cal  Books.  - 
>mium,  Josh- 
The  Second 
Second  Book 
Second  Book 
Jecon't  Book 
)f  Job,  The 
ler,  Cantica 
Iter,  Twelve 

the  Church 
lanners,  but 
trine  J  such 

i  of  Esdras, 
[lest  of  the 
ihe  Son  of 
e  Children, 
Hie  Prayer 
he  Second 

y  are  com- 
Canonical. 
Old  Testa- 
[1  and  New 
Christ,  who 
:  both  God 
lich  feign, 
promises. 


I 


Although  the  law  given  from  God  by  Moses,  as  touching  cer- 
emonies and  rites,  do  not  bind  Christian  men,  nor  the  civil 
precepts  thereof  ought  of  necessity  to  be  received  in  any 
commonwealth;  yet,  notwithstanding,  no  Christian  man 
whatsoever  is  free  from  the  obedience  of  the  commandments 
which  are  called  Moral. 

"Art.  VIII.  OJ  the  Creeds.  — The  Nicene  Creed,  and 
that  which  is  commonly  called  the  Apostles'  Creed,  ought 
thoroughly  to  be  received  and  believed;  for  they  may  be 
proved  by  most  certain  warrants  of  Holy  Scripture. 

"Art.  IX,  Of  Original  or  Birth-Sin.  —  Original  sin 
Btandeth  not  in  the  following  of  Adam,  (as  the  Pelagians  do 
vainly  talk,)  but  it  is  the  fault  and  corruption  of  the  nature 
of  every  man,  that  naturally  is  engendered  of  the  oifspring  of 
Adam,  whereby  man  is  very  far  gone  from  original  righteous- 
ness, and  is,  of  his  own  nature,  inclined  to  evil,  so  that  the 
flesh  lusteth  always  contrary  to  the  Spirit;  and  therefore,  in 
every  person  born  into  this  world,  it  deserveth  God's  wrath 
and  damnation.  And  this  infection  of  nature  doth  remain, 
yea,  in  them  that  are  regenerated ;  whereby  the  lust  of  the 
flesh,  called  in  Greek,  ^qovrjfia  aotQxbg,  which  some  do  ex- 
pound the  wisdom,  some  sensuality,  some  the  affection,  some 
the  desire,  of  the  flesh,  is  not  subject  to  the  law  of  God.  And 
although  there  is  no  condemnation  for  them  that  believe  and 
are  baptized,  yet  the  Apostle  doth  confess,  that  concupiscence 
and  lust  hath  of  itself  the  nature  of  sin. 

"  Art.  X.  Of  Free  Will.  —  The  condition  of  man,  aftei 
the  fall  of  Adam,  is  such,  that  he  cannot  turn  and  prepare 
himself,  by  his  own  natural  strength  and  good  works,  to  faith, 
and  calling  upon  God ;  wherefore  we  have  no  power  to  do 
good  works  pleasant  and  acceptable  to  God,  without  the 
grace  of  God  by  Christ  preventing  us,  that  we  may  have  a 
good  will,  and  working  with  us,  when  we  have  that  good 
will. 

"Art.  XI.  Of  the  Justif cation  of  Man. —  We  are  ac 
counted  righteous  before  God,  only  for  the  merit  of  our  Lord 
and  Savior  Jesus  Christ  by  faith,  and  not  for  our  own  works 


40 


EPISCOPALIANS. 


y 


-  i| 


!i'    U 


or  deservings.     Wherefore,  that  we  are  justified  by  faith  only 
IS  a  most  wholesome  doctrine,  and  very  full  of  comfort,  an 
more  largely  is  expressed  in  the  Homily  of  Justification. 

"  Art.  XII.  Of  Good  Works.  -  Albeit  that  good  works, 
wh.ch  are  the  fruits  of  fuith,  and  follow  after  justification, 
cannot  put  away  our  sins,  and  endure  the  severity  of  God's 
judgment;  yet  are  they  pleasing  and  acceptable  to  God  in 
l^hrist,  and  do  spring  out,  necessarily,  of  a  true  and  lively 
faith,  insomuch  that  by  them  a  lively  faith  may  be  as  evident- 
ly known,  as  a  tree  discerned  by  the  fruit 

"Art    XIII.     Of  Works  before  Jus'tifca Jon. ^Works 
done  before  the  grace  of  Christ,  and  the  inspiration  of  his 

Tl  'u'^  T  P'""'""*  ^"^  ^^^'  f"'-^^™"*^^  us  they  spring  not 
of  faith  m  Jesus  Christ,  neither  do  they  make  men  meet  f. 
receive  grace,  or  (as  the  school  authors  say)  deserve  grace 
of  congruity;  yea,  rather,  for  that  the-'  are  not  done  as  God 
hath  willed  and  commanded  them  to  be  done,  we  doubt  not 
but  they  have  the  nature  of  sin. 

"Art.  XIV.  Of  Works  of  Supererogation. -Yoluniary 
works,  besides  over  and  above  God's  commandments,  which 
they  call  works  of  supererogation,  cannot  be  taught  without 
arrogancy  and  impiety ;  for  by  them  men  do  declare,  that 
hey  do  not  only  render  unto  God  as  much  as  they  are  bound 
to  do,  but  that  they  do  more  for  His  sake  than  of  bounden  duty 
IS  required;  whereas  Christ  saith  plainly,  When  ye  have 
seTvtnt  '''  <^««^"^^nded  to  you,  say,  We  are  unprofitable 

*»,  '\^'Z'  Y'  ^-^  ^^''''*  "'^''''^  '''*^'°''*  ^'^-  -Christ,  in 
the  truth  of  our  nature,  was  made  like  unto  us  in  all  things 
sm  only  except,  from  which  He  was  clearly  void,  both  in  Hi^ 
flesh  and  in  His  spirit.  He  came  to  be  a  Lamb  without  spot, 
who,  by  sacrifice  of  Himself  once  made,  should  take  away  the 
sins  of  the  world;  and  sin  (as  Saint  John  saith)  was  not  in 

•n  rh     .T       r  *.'  """'  ^'^'^^""^^  ^^P^'^^^  ^"d  born  ngain 
.n  Christ)  yet  offend  m  many  things;  and  if  we  say  we  have 

no  sm,  we  deceive  ourselves,  and  the  truth  is  not  in  .5= 
"Art.  XVI.     Of  Sin  after  Baptism. -Not  ev,rideai\y 


M. 


K 


EPISCOPALIANS. 


41 


d  by  faith  only, 
of  comfort,  an 
stification. 
lat  good  works, 
;r  justification, 
i^erity  of  God's 
ible  to  God  in 
rue  and  lively 
'  be  as  evident- 

Jon.  —  Works 
)iration  of  his 
hey  spring  not 
i  men  meet  to 
deserve  grace 
t  done  as  God 
ive  doubt  not 

—  Voluntary 
Iments,  which 
lught  without 
declare,  that 
ey  are  bound 
bounden  duty 
hen  ye  have 
J  unprofitable 

—  Christ,  in 
in  all  things, 
.  both  in  His 
without  spot, 
ike  away  the 
)  was  not  in 
1  born  again 
say  we  have 

in  us. 
5very  deadly 


sin  willingly  committed  after  baptism,  is  sin  against  tli« 
Holy  Ghost,  and  unpardonable.  Wherefore  the  grant  of  re- 
pentance is  not  to  be  denied  to  such  as  fall  into  sin  after  bap- 
tism. After  we  have  received  the  Holy  Ghost,  we  may 
depart  from  grace  given,  and  fall  into  sin,  and  by  the  grace 
of  God  (we  may)  arise  again,  and  amend  our  lives.  And 
therefore  they  are  to  be  condemned,  which  say,  they  can  no 
more  sin  as  long  as  they  live  here,  or  deny  the  place  of  for- 
giveness to  such  as  truly  repent. 

"  Art.  XVn.  Of  Predestination  and  Election.  —  Pre- 
destination to  life  is  the  everlasting  purpose  of  God,  whereby 
(before  the  foundations  of  the  world  were  laid)  He  hath  con- 
stantly decreed,  by  His  counsel,  secret  to  us,  to  deliver  from 
curse  and  damnation  those  whom  He  hath  chosen  in  Christ 
out  of  mankind,  and  to  bring  them  by  Christ  to  everlasting 
salvation,  as  vessels  made  to  honor.  Wherefore  they,  which 
be  endued  with  so  excellent  a  benefit  of  God,  be  called  ac- 
cording to  God's  purpose  by  His  Spirit  working  in  due 
season :  they,  through  grace,  obey  the  calling :  they  be  jus- 
tified freely  :  they  be  made  sons  of  God  by  adoption  :  they  be 
made  like  the  image  of  His  only  begotten  Son  Jesus  Christ . 
they  walk  religiously  in  good  works ;  and  at  length,  by  God's 
mercy,  they  attain  to  everlasting  felicity. 

"  As  the  godly  consideration  of  predestination,  and  our 
election  in  Christ,  is  full  of  sweet,  pleasant,  and  unspeak- 
able comfort  to  godly  persons,  and  such  as  feel  in  themselves 
the  working  of  the  Spirit  of  Christ,  mortifying  the  works  of 
the  flesh  and  their  earthly  members,  and  drawing  up  their 
mind  to  high  and  heavenly  things,  as  well  because  it  doth 
greatly  establish  and  confirm  their  faith  of  eternal  salvation, 
to  be  enjoyed  through  Christ,  as  because  it  doth  fervently 
kindle  their  love  towards  God ;  so,  for  curious  and  carnal 
persons,  lacking  the  Spirit  of  Christ,  to  have  continually  be- 
fore tlieir  eyes  the  sentence  of  God's  predestination,  is  a  most 
dangerous  downfdl,  whereby  the  devil  doth  thrust  them 
either  into  desperation,  or  into  wretchlessness  of  most  un 
clean  lining,  no  less  perilous  than  desperation. 
4* 


43 


EPISCOPALIANS. 


H  m 


wise  arthev  V  T"  '"""=  *''"'''  P'""''''  ■»  «•"='' 

mse  as  they  be  generally  set  forth  to  m  in  Holy  Scripture 

»d  ,„  our  domgs,  that  will  of  God  is  to  be  follLed  whLh 

we  have  expressly  declared  unto  us  in  the  Word  of  G;d 

<A,  IV„         ^^:'  ■      '  "'""•"'"ff  "'^'■««l  Salvation  only  bv 
tk^Name.  of  Chr,u.-TUy  also  are  to  be  had  accursed 

o   sect  which  he  professeth,  so  that  he  be  diligent  lo  IZ 
h  .  hfe  according  to  that  Jaw,  and  the  light  of  nature     Tor 
Ho  y  Scripture  doth  set  out  unto  us  only  the  N  Je  of  Jesu 
Christ,  whereby  men  must  be  saved 

"Aht.  XIX.     Of  ike  C/»roA._  The  visible  Church  of 

.  pure  w:r:  oTTr™  I'f"'"'  -"•  »  *«  "Wch  th 
m  l^rM        ^^  "'"""""'•  ""''  ">«  »><="ments  be  duly 

t"  Z  that  of?'  '"  """"'''^  ""'■'""«'   '»   "'  'hose 
things  that  of  necessity  are  requisite  to  the  same. 

As  the  Church  of  Hierusalem,  Alexandria,  and  Antioch 
have  erred  so  also  the  Church  of  Rome  hath    rred,  no.  »,; 
.n  the.  living  and  manner  of  ceremonies,  but  also  i'n  mat^r' 

cLtT'i.  ^^'     ^-^  ""  ^""'""'y  »/  iho  Church. -Tht 
Church  hath  power  to  decree  rites  or  ceremonies  and  au 

he^clir^T-"  "'  '''"■■  =»"  ^«'  ■' « -"' " 

Uie  Church  to  ordain  any  thing  that  is  contrary  to  God', 

hcripture  that  it  be  repugnant  to  another.     Wherefore  al 
hough  the  Church  be  a  witness  and  a  keeper  of  Holy  Wrh' 

besides  the  same  ought  it  not  to  enforce  any  thing  to  be  be- 
lieved  for  necessity  of  salvation.  ^ 

Art.  XXII.     O/ i*«r^«<ory. -The  Romish  doctrine 
oncerning  purgatory,  pardons,  worshipping,  and  ado  a  ^ 
«3  well  of  images  as  of  reliques,  and  also  invocation  of 

I,?;do!;.nti'f  r'^'""'" » »"•■««". »--« it  i.  pa,.,v „r . 
.,  in  ;.her  A^iwr  "'"  "  '"'"'*"  *■"'■  ^  '"  '"'  '™-'»e  .«-  "f 


i 


EPISCOPALIANS. 


43 


■aints,  is  a  fond  thing  vainly  invented,  and  grounded  upon 
no  warranty  of  Scripture,  but  rather  repugnant  to  the  Word 
of  God. 

♦♦Art.  XXIII.  Of  Ministering  in  tJie  Congregation.— 
It  is  not  lawful  for  any  man  to  take  upon  him  the  office  of 
public  preaching,  or  ministering  the  sacraments  in  the  Con- 
gregation, before  he  be  lawfully  called,  and  sent  to  execute 
the  same.  And  those  we  ought  to  adge  lawfUUy  called  and 
sent,  which  be  chosen  and  called  to  this  work  by  men  who 
have  public  authority  given  unto  them  in  the  Congregation, 
to  call  and  send  ministers  into  the  Lord's  vineyard. 

"  Art.  XXIV.  Of  Speaking  in  the  Congregation  in  such 
a  Tongue  as  the  People  understandeth.  —  It  is  a  thing  plainly 
repugnant  to  the  Word  of  God,  and  the  custom  of  the 
primitive  Church,  to  have  public  prayer  in  the  Church,  or  to 
minister  the  sacraments,  in  a  tongue  not  understanded  of  the 
people. 

"  Art.  XXV.  Of  the  Sacraments.  —  Sacraments  or- 
dained of  Christ,  be  not  only  badges  or  tokens  of  Christifin 
men's  profession ;  but  rather  they  be  certain  sure  witnesses, 
and  effectual  signs  of  grace,  and  God's  good  will  toward  us, 
by  the  which  He  doth  work  invisibly  in  us,  and  doth  not  only 
quicken,  but  also  strengthen  and  confirm  our  faith  in  Him. 

"  There  are  two  Sacraments  ordained  of  Christ  our  Lord 
in  the  Gospel,  that  is  to  say.  Baptism,  and  the  Supper  of  the 
Lord. 

"  Those  five  commonly  called  sacraments,  that  is  to  say, 
Confirmation,  Penance,  Orders,  Matrimony,  and  Extreme 
Unction,  are  not  to  be  counted  for  Sacraments  of  the  Gospel, 
being  such  as  have  grown,  partly  of  the  corrupt  following  of 
the  Apostles,  partly  are  states  of  life  allowed  by  the  Scrip- 
tures ;  but  yet  have  not  like  nature  of  Sacraments  with  Bap- 
tism and  the  Lord's  Supper,  for  that  they  have  not  any  visible 
sign  or  ceremony  ordained  of  God. 

"  The  Sacraments  were  not  ordained  of  Christ  to  be  gazed 
upon,  or  to  be  carried  about,  but  that  we  should  duly  use 
them.     And  in  such  only  as  worthily  receive  the  same,  the» 


44 


EPISCOPALIANS. 


have  a  wholesome  elTcct  or  operation;  but  they  that  receive 
pZZT      '  '""'"'  ''  ^'^""^^^^  ^^"^"''^^-^  -  S-nt 
•;  Anr.  XXVI.     Of  the   Unworthiness  of  the  3Iinistcrs 
M  h^n^lers  not  the  Effect  of  the  SacranJts.- AkhZk 
in  the  v.s.ble  Church,  the  evil  be  ever  rr^ingled  with  r'. 
good,  and  sometime  the  evil  have  chief  auti      ■•  v  .hp  min 

they  do  not  the  same  m  their  own  name,  but  in  Christ's,  and 
do  mmister  by  his  commission  and  authority,  we  ma;  use 
tnoir  mmistry,  both  in  hearing  the  Word  of  God.  and  in 
receivmg  the  Sacraments.  Neither  is  the  effect  of  Christ's 
oramance  taken  away  by  their  wickedness,  nor  the  grace  of 
God  s  gifts  diminished  from  such  as,  by  faith,  and  rightly,  do 
receive  the  Sacramei.s  ministered  unto  them,  which  be  effec 
tual,  because  of  Christ's  institution  and  promise,  although 
hey  be  ministered  by  evil  men.       . 

"  Nevertheless,  it  appertaineth  to  the  discipline  of  the 
Church,  that  inquiry  be  made  of  evil  ministers,  and  that  they 

"  ir  \xvfl      O^^^^^^  just  judgment,  be  deposed! 

ART.  XXVII.     Of  Baptism.  —  Baptism  is  not  only  a 
sign  of  profession,  and  mark  of  difference,  whereby  Christian 
men  are  discerned  from  others  that  be  not  christened;  but  it 
IS  also  a  sign  of  regeneration,  or  new  birth,  whereby,  as  by 
an  instrument,  they  that  receive  Baptism  rightly  are  grafted 
into  the  Church  :  the  promises  of  the  forgiveness  of  sin,  and 
ot  our  adoption  to  be  the  sons  of  God  by  the  Holy  Ghost 
are  visibly  signed  and  sealed:  faith  is  confirmed,  and  grace' 
mcreased  by  virtue  of  prayer  unto  God.     The  Baptism  of 
young  children  is  in  any  wise  to  be  retained  in  the  Church 
as  most  agreeable  with  tlie  institution  of  Christ 

ofl^'r"  ^™"'  ^^^^-^-^^^  Supper. -The  Supper 
of  the  Lord  is  not  only  a  sign  of  the  love  that  Christians 
ought  to  have  among  themselves  one  to  another;  but  rather 
It  IS  a  Sacrament  of  our  redemption  by  Christ's  dcatli ;  inso- 

murh    thnt    tr^   o.,„l. !.i  .1  ,  .,  ...  ' 


much  that,  to 


such  as  rightly,  worthily,  and  with  faith, 


re- 


EPISCOPALIANS. 


45 


!}'  that  receive 
ation,  as  Saint 

tJie  Ministers^ 
—  Although, 
?Ied  with  thf 
'  ''^-  the  min 
jmuch  Of 
Christ's,  and 
we  may  use 
God,   and  in 
;t  of  Christ's 
the  grace  of 
id  rightly,  do 
liich  be  effec- 
ise,  although 

)line  of  the 

md  that  they 

Jir  offences; 

be  deposed. 

not  only  a 
by  Christian 
;ned ;  but  it 
sreby,  as  by 

are  grafted 
of  sin,  and 
loly  Ghost, 

and  grace 
baptism  of 
le  Church, 

he  Supper 
Christiana 
but  rather 
::itii  ;   inso- 

faith,  re- 


ceive the  same,  the  Bread  which  we  break  is  a  partaking  of 
the  body  of  Christ;  and  likewise  the  Cup  of  Blessing  is  a 
partaking  of  the  blood  of  Christ. 

"  Transubstantiation  (or  the  change  of  the  substance  of 
bread  and  wine)  in  the  Supper  of  the  Lord,  cannot  be  proved 
by  Holy  Writ;  but  it  is  repugnant  to  the  plain  words  of 
Scripture,  overthrowing  the  nature  of  a  sacrament,  and  hath 
given  occasion  to  many  superstitions. 

"  The  body  of  Christ  is  given,  taken,  and  eaten  in  the 
Supper,  only  after  a  heavenly  and  spiritual  manner.  And 
the  mean,  whereby  the  body  of  Christ  is  received  and  eaten 
in  the  Supper,  is  faith. 

«'  The  Sacrament  of  the  Lord's  Supper  was  not  by  Christ's 
ordinance  reserved,  carried  about,  lifted  up,  or  worshipped. 

«  Art.  XXIX.  Of  the  Wicked,  which  eat  not  of  the 
Body  of  Christ  in  the  Use  of  the  Lord's  Supper.— The  wick- 
ed, and  such  as  be  void  of  a  lively  faith,  although  they  do 
carnally  and  visibly  press  with  their  teeth  (as  Saint  Augus- 
tine saith)  the  Sacrament  of  the  body  and  blood  of  Christ; 
yet  in  no  wise  are  they  partakers  of  Christ ;  but  rather,  to 
their  condemnation,  do  eat  and  drink  the  sign  or  sacrament 
of  so  great  a  thing. 

"  Art.  XXX.  Of  Both  Kinds.  —  The  Cup  of  the  Lord 
IS  not  to  be  denied  to  the  lay  people ;  for  both  the  parts  of  the 
Lord's  Sacrament,  by  Christ's  ordinance  and  commandment, 
ought  to  be  ministered  to  all  Christian  men  alike. 

'*  Art.  XXXL  Of  the  one  Oblation  of  Christ  finished 
upon  the  Cross.  —  The  offering  of  Christ  once  made,  is  that 
perfect  redemption,  propitiation,  and  satisfaction  for  all  the 
sins  of  the  whole  world,  both  original  and  actual ;  and  there 
is  nijne  other  satisfaction  for  sin,  but  that  alone.  Wherefore 
the  sacrifice  of  masses,  in  the  which  it  was  commonly  said, 
that  the  Priest  did  offer  Christ  for  the  quick  and  the  dead,  to 
have  remission  of  pain  or  guilt,  were  blasphemous  fables, 
and  dangerous  deceits. 


«<  Ab 


VWTT 


nx.    j\..a..£\.t.x. 


ivr^~...i 


„-f  D^: 


p:„u^T 


I 


iiS 


EPISCOPALIANS. 


Christian  men,  to  mar  v  ,..  J  ■  ""'  "'  '"'  ^'  """^ 

'h^ll  judge  the  s-,lr^      .    "'  """  •'i'^^ion,  as  thev 

<«■'  to  ie  avoided  LtL'T"''"''T'''  '''""'•  '""'  "'"J 
'ion  of  the  Ci  „rch  IrtlT"'"  "'il"'''  ""^  "P™  "'='■>■"-»- 
Church,  and  Lcomm„"*    !,"''''''^'''°™  "'«  unity  of  the 

whole  muUitndertnhfu/  T'\  '".'^  "^">  "^  '"« 
until  he  he  openly  reo^„H  1  m'  ""  "  ''^»""'»  »"<>  PoWican, 

the  Church  bfa  i„drt,!f '  ''  "l"™""'  ""•  ''^'"'^  »'» 

"Aht    XXXIV      «/•,         """'"'•'*>'  ">«eunto. 
It  i.  not'neces7arv'th.,?{    t  .^'•''*'""»  "/  '^  CferA  _ 

places  one:„r„,Te  u  ik"  r"!  "Il"  ""'"°"'"  "'  '"  »" 
divers,  and  may  te  ch  ^  '/  '  "1'  '""^^  ""^^ ''"^  been 
countries,  times    and  I^"     """""''"S  '<"  "■«  diversity  of 

ordained 'a,ain:t'G:dtw:d  "ww;  ^''  'T'  ""'"'"^  "« 
vatejudffment  willi„„l„    T'     "^''°'<'<=™'.  through  his  pri- 

tradiLns  z  :^2l^'ri:^'^ ';"'  -"""'^  •"-"'"» 

pugnant  to  the  Word  of  Godl  >  P  '"i  ■'  "''"''  ''^  "<>'  "- 
"y  common  authorit  o^  U  To,;  :f  T'  ""^  ""P™-" 
other  may  fear  to  do  the  il^e  I  .  f  ''  "P""'^'  (">«' 
the  common  order  of  the  Ch  'r'ch      V'"'  °f "''''"'  "S"'"^' 

ordained  only  by  man's  authority  so  th  .t  .n  ?,         f      '^' 
to  edifying.  ^'    °  ^^''^  ^"  t^"ngs  l>e  done 

"Art.  XXXV.     O/ //«;;,/fe__  The  second  Ro.  I.     . 
Homilies,  the  sevenl  tWi^o      u        ^  second  Book  of 

■"i^  artic'le,  drTom^a  ;Xtd"'?hr  ^"'"l'  ""''^' 
and  necessary  for  tliP«A  *•      ^    ''^,^"^  wholesome  doctrine, 

Homilies,  w  Lh  we'e  se     ol"  ';;"■  ""  f"™"  ^^^^  "f 

S-xth;  and  therefle ir  „t  hi  :  r''  f  •''''"■"''  "^ 

J""ge  tiicm  to  be  read  m  Churches 


EPkSCOPALIANS. 


41 


oy  the  Ministers,  diligently  and  distinctly,  that  they  may  be 
understanded  of  the  people. 

"  Of  the  Names  of  the  Homilies.  —  ] .  Of  the  right  Use  of 
the  Church.  2.  Against  Peril  of  Idolatry.  3.  Of  repair- 
ing and  keeping  clean  of  Churches.  4.  Of  Good  Works ; 
first  of  Fasting.  5.  Against  Gluttony  and  Drunkenness. 
G.  Against  Excess  of  Apparel.  7.  Of  Prayer.  8.  Of  the 
Place  and  Time  of  Prayer.  9.  That  Common  Prayers  and 
Sacraments  ought  to  be  ministered  in  a  known  Tongue. 
10.  Of  the  reverent  Estimation  of  God's  Word.  11.  Of 
Alms-doing.  12.  Of  the  Nativity  of  Christ.  13.  Of  the 
Passion  of  Christ.  14.  Of  the  Resurrection  of  Christ.  15. 
Of  the  worthy  receiving  of  the  Sacrament  of  the  Body  and 
Blood  of  Christ.  16.  Of  the  Gifts  of  the  Holy  Ghost.  17. 
For  the  Rogation-Days.  18.  Of  the  State  of  Matrimony. 
19.  Of  Repentance.  20.  Against  Idleness.  21.  Against 
Rebellion. 

"  [This  article  is  received  m  this  Church,  so  far  as  it  de- 
clares the  Books  of  Homilies  to  be  an  explication  of  Chris- 
tian doctrine,  and  instructive  in  piety  and  morals.  But  all 
references  to  the  constitution  and  laws  of  England  are  con- 
sidered as  inapplicable  to  the  circumstances  of  this  Church, 
which  also  suspends  the  order  for  the  reading  of  said  Homi- 
lies in  Churches,  until  a  revision  of  them  may  be  conveni 
ently  made,  for  the  clearing  of  them,  as  well  from  obsolete 
words  and  phrases,  as  from  the  local  references.] 

"Art.  XXXVI.  Of  Consecration  of  Bishops  and  Min- 
isters. —  The  Book  of  Consecration  of  Bishops,  and  Order- 
ing of  Priests  and  Deacons,  as  set  forth  by  the  General 
Convention  of  this  Church,  in  1792,  doth  contain  all  things 
necessary  to  such  consecration  and  ordering ;  neither  hath  it 
any  thing  that,  of  itself,  is  superstitious  and  ungodly :  and, 
therefore,  whosoever  are  consecrated  or  ordered  according 
to  said  form,  we  decree  all  such  to  be  rightly,  orderly,  and 
lawfully,  consecrated  and  ordered. 
"Art.  XXXVII.     Of  the  Poioer  of  the   Civil  Mjjris. 


48 


!  . 


11 


CAMBRIDGE    AND    3AYBROOK    PLATFORMS. 


#r«rr5.  -The  power  of  the  civil  magistrate  extendeth  to  all 
men,  as  well  clergy  as  laity,  in  all  things  temporal ;  but  hath 
no  authority  m  things  purely  spiritual.  And  we  hold  it  o 
be  the  duty  of  all  men,  who  are  professors  of  the  Gospel,  to 
pay  respectful  obedience  to  the  civil  authority,  regularfy  and 
legitimately  constituted.  *'       ^ 

"  Art.  XXX  VIII.     Of  Christian  Men's  Goods  tchich  ar. 
not  common.  ^The  riches  and  goods  of  Christians  are  no 
common,  as  touching  the  right,  title,  and  possession,  of  the 
ame  as  certain  Anabaptists  do  falsely  boast.    Notwithstand 
2>  every  man  ought,  of  such  things  as  he  possesseth,  liber- 
ally  to  g,ve  alms  to  the  poor,  according  to  his  ability 

'Art  XXXIX.  Of  a  Christian  Man's  Oath  1^  As  we 
confess  that  vain  and  rash  swearing  is  forbidden  Christian 
men  by  our  Lord  Jesus  Christ,  and  James  his  Apostle;  so  we 
judge  that  Christian  religion  doth  not  prohibit,  but  that  a 
man  may  swear  when  the  magistrate  requireth,  in  a  cause  of 
faith  and  charity,  so  it  be  done  according  to  the  prophet'* 
teaching,  m  justice,  judgment,  and  truth." 


■♦- 


CAMBRIDGE  AND  SAYBROOK  PLATFORMS. 

The  Cambridge  Platform  of  church  government,  and  the 

m  1680;  the  Saybrook  Platform,  adopted  in  1708;  and  the 
Heads  of  Agreement,  assented  to  by  the  Presbyterians  and 
Congregationalists  in  England  in  1 690,  -  form  a  volume,  and 
cannot,  therefore,  be  inserted  in  this  work. 

«u  '^^^''T  ""^  ''^"'■''^  government,  however,  embraced  in 

hose  Platforms,  is  essentially  the  same  as  that  new  in  use  by 

tlie  Orthodox  Congregationalists  at  the  present  day,  and  the 

Confession  of  Faith  the  same  in  substance  to  that  we  term  th« 

Andover  Orthodox  Creed." 


MORAVIANS,    OR    UNITED    BRETIIHEN. 


49 


MORAVIANS, 

OR 

UNITED    BRETHREN 

A  NAME  given  to  the  followers  of  Nicholas  Lewis,  count 
of  Zinzendorf,  who,  in  the  year  1721,  settled  at  Bartholdorf, 
in  Upper  Lusatia.  There  he  made  proselytes  of  two  or  three 
Moravian  families,  and,  having  engaged  them  to  leave  their 
country,  received  them  at  Bartholdorf,  in  Germany.  They 
were  directed  to  build  a  house  in  a  wood,  about  half  a  league 
from  that  village,  where,  in  1722,  this  people  held  their  first 
meeting. 

This  society  increased  so  fast,  that,  in  a  lew  years,  they 
had  an  orphan-house  and  other  public  buildings.  An  adja- 
cent hill,  called  the  Huth-Berg,  gave  the  colonists  occasion 
to  call  this  dwelling-place  Ilerrnhut,  which  may  be  inter- 
preted the  guard  or  protection  of  the  Lord.  Hence  this 
society  are  sometimes  called  ITerrnhuters. 

The  Moravians  avoid  discussions  respecting  the  specula- 
tive truths  of  religion,  and  insist  upon  individual  experience 
of  the  practical  efficiency  of  the  gospel  in  producing  a  real 
change  of  sentiment  and  conduct,  as  the  only  essentials  in 
religion.     They  consider  the  manifestation  of  God  in  Christ 
as  intended  to  be  the  most  beneficial  revelation  of  the  Deity 
to  the  human  race ;  and,  in  consequence,  they  make  the  life, 
merits,  acts,  words,  sufferings,  and  death,  of  the  Savior  the 
principal  theme  of  their  doctrine.,  while  they  carefully  avoid 
entering  into  any  theoretical  disquisitions  on  the  mysterious 
essence  of  the  Godhead,  simply  adhering  to  the  words  of 
Scripture.      Admitting  the  sacred  Scriptures  as   the  only 
source  of  divine  revelation,  they  nevertheless  believe  that  the 
Spirit  of  God  continues  to  lead  those  who  believe  in  Christ 
into  all  further  truth,  not  by  revealing  new  doctrines,  but  by 
teaching  th' xse  who  sincerely  desire  to  learn,  daily,  better  to 
understand  and  apply  the  truths  which  the  Scriptures  con- 
tain.    They  believe  that,  to  live  agreeably  to  the  gospel,  it 
5        D 


I 


'  .:«< 


!lff 


60 


MonAVUNS,    on    LNITLD    UHKTIIULN. 


is  essential  to  aim,  in  all  things,  to  lullil  the  will  of  God 
Even  in  their  tenim)rul  concerns,  they  endeavor  to  ascertain 
the  will  of  God.     They  do  not,  indeed,  expect  some  miracu- 
lous  manifestation  of  his  will,  hut  only  endeavor  to  test  tlici 
purity  of  their  purposes  by  the  light  of  the  divine  word. 
Nothing  of  consequence  is  done  by  thom,  as  a  society,  until 
such  an  examination  has  taken  place ;  and,  in  cases  of  difli- 
culty,  the  question   is  decided   by  lot,  to  avoid  the  undue 
preponderance  of  influentiid  men,  and  in  the  humble  hope 
that  God  will  guide  them  right  by  its  decision,  where  their 
limited  understanding  fails  them.     In  former  times,  the  mar 
riages  of  the  members  of  tlie  society  were,  in  some  respects, 
regarded  as  a  concern  of  tiie  society,  as  it  was  part  of  their 
social   agreement  that  none  should  take  place  without  the 
approval  of  the  elders ;  and  the  elders'  consent  or  refusal  was 
usually  determined  by  lot.    But  this  custom  was  at  length  aban 
doned ;  and  nothing  is  now  requisite  to  obtain  the  consent 
of  the  elders,  but  propriety  of  conduct  in  the  parties.     They 
consider  none  of  their  peculiar  regulations  essential,  but  idl 
liable   to   be    altered   or    abandoned,  whenever  it  is  found 

necessary,  in  order  better  to  attain  their  great  object the 

promotion  of  piety. 

What  characterizes  the  Moravians  most,  and  holds  them 
up  to  the  attention  of  others,  is  their  missionary  ze;d.     In 
this  they  are  superior  to  any  other  body  of  people  in  the 
world.     "  Their  missionaries,"  as  one  observes,  "  are  all  of 
them  volunteers ;  for  it  is  an  inviolable  maxim  with  them  to 
prrsvafle  no  man  to  engage  in  missions.     They  are  all  of 
one  mind  as  to  the  doctrines  they  teach,  and  seldom  make  an 
attempt  where  there  are  not  half  a  dozen  of  them  in  the  mission. 
Their  zeal  is  calm,  steady,  persevering.     They  would  reform 
the  world,  but  are  careful  how  they  quarrel  with  it.     They 
carry  their  point  by  address,  and  the  insinuations  of  modesty 
and  mildness,  which  commend  them  to  all  men,  and  giva 
offence  to  none.     The  habits  of  silence,  quietness,  and  decent 
reserve,  mark  their  character." 

I  he  ioiiowmg  is  a  sketch  of  the  mode  of  life  of  tho  Mora 


vill  of  God 
to  ascertain 
»ine  miracu- 
r  to  test  the 
iviiie  word, 
iciety,  until 
.ses  of  dilli- 
tlie  undue 
Liiuble  hope 
vhere  their 
IS,  the  mar 
16  respects, 
irt  of  their 
t-ithout  tlie 
refusal  was 
!ngth  aban 
he  consent 
es.     They 
ial,  but  idl 
t  is  found 
ject  —  the 

lolds  them 
zeal.     In 
pie  in  the 
are  all  of 
h  thcui  to 
ire  all  of 
make  an 
emission. 
Id  reform 
t.     They 
f  modesty 
and  giva 
id  decent 

iio  Mora 


MOHAVIANS,    on    UNITED    BRETHKliN. 


&1 


viaiis,  or  United  Brethren,  where  they  form  separate  commu- 
nities, which,  however,  is  not  always  tin;  case;  for,  in  many 
instances,  societies  belonging  to  the  Unity  are  situated  in 
larger  and  smaller  cities  and  towns,  intermingled  with  the 
rest  of  the  inhabitants,  in  which  cases  their  peculiar  regula- 
tions are,  of  course,  out  of  the  question.     In  their  separate 
coinnnuiities,  they  do  not  allow  the  permanent  residence  of 
any  persons  as  householders  who  are  not  nionibers  in  full 
connuuuion,  and  who  have  not  signed  the  written  instrument 
of  brotlierly  agreement,  upon  wiiich  their  constitution  and 
discipline  rest;  but  they  freely  admit  of  the  temporary  resi- 
dence among  them  of  such  other  persons  as  are  willing  tc 
conform  to  their  external  regulationti.     According  to  these, 
.ill    kinds   of    anmsements    considered    dangerous   to   strict 
morality  are  forbidden,  as  balls,  dancing,  plays,  gambling  of 
any  kind,  and  all  promiscuous  assemblies  of  youth  of  both 
sexes.      These,  however,  are   not    debarred  from  forming, 
under  proper  advice  and  parental  superintendence,  that  ac- 
quaintance which  their  future  matrimonial  connections  may 
require.     In  the   coummnities  on  the  European  continent, 
whither,  to  this  day,  numbers  of  young  persons  of  both  sexes 
resort,  in  order  to  become  members  ot  the  society  from  mo- 
tives of  piety  and  a  desire  to  prepare  themselves  to  become 
missionaries  among  the  heathen,  and  where,  moreover,  the 
difficulties  of  supporting  a  family  greatly  limit  the  number  of 
marriages,  a  stricter  attention  to  this  point  becomes  necessary. 
On  this  account,  the  unmarried  men  and  boys,  not  belonging 
to  the  families  of  the  community,  reside  together,  under  the 
care  of  an  elder  of  their  own  class,  in  a  building  called  the 
single   hrcthrai's   house,    where   usually   divers   trades    and 
manufactures  are  carried  on,  for  the  benefit  of  the  house  or 
of  the  community ,_  and  which,  at  the  same  time,  furnishes  a 
cheap  and   conveu'ient  place  for  the  board  and  lodging  of 
those   who   are   employed   as  journeymen,    apprentices"  or 
otlierwise,    in    the    flimilics    constituting    the    community. 
Particular  daily  opportunities  of  edification  are  there  afforded 
them;    and  such   a  house  is  the  place  of  resort  where  the 


I 


ss 


MOKAVIANS,    OH    UNITED    URETIIREN. 


young  men  and  l.oys  of  ihe  families  spend  ti.eir  leisure  time, 
t  being  a  general  rule,  thai  every  member  of  tl,e  society 
Bh^  devote  himself  to  some  useful  occupation.  A  sumk; 
house,  under  the  guidance  of  a  femolo  superintendent,  and 
under  similar  regulations,  is  called  the  «V&  sisters'  /,<,„.„, 
2<1  «  the  common  dwelling-place  of  all  unmarried  females 
not  members  of  any  family,  or  not  employed  a3  servants  in 
llie   families  of   tlie  communily.     Even   tliese   rcrard   the 

hTr    T°7  T-  ""'[  1"""^'''  1'''"=^  -"---oi^tion  :t  leisure 
hours.     Industrious  habits  are  here  inculcated  in  the  same 

r,  ,;    f  "'^"<""™™'"«^  of  tl'e  United  Brethren  in  Ameri- 
ca  the  facilities  of  supporting  families,  and  the  conse,,uent 
early  marriages,  have  superseded  the  necessity  of  s  n,rle 
brethren's  houses;  bu,  they  all  have  sisters'  houses  ^f  the 
above  description,  which  afford  a  comfortable  asylum  to  a-red 
unmarried  females,  while  they  furnish  an  opportunity  of"a.. 
tending  to  the  further  education  and   improvement  of  the 
female  youth  after  they  have  left  school.     In  the  larger  com! 
munitie.,,  simdar  houses  afford  the  same  advantages°to  such 
WKlovs  as  desire  to  live  retired,  and  are  called  ,.,V&„.  /,„,„,' 
Ihe  individuals  resniing  in  these  establishments  pay  a  smill 
rent,  by  which,  and  by  the  sums  paid  for  their  hoar.l" 
expenses  o    these  houses  are  deftaye,!,  assisted  occasi  i,  ly 
»y  the  profits  on  the  sale  of  ornamental  needle-work  &,• 
.m  which  some  of  the  inmates  subsist.     The  aged  and  'necdv 
are  supported  by  the  same  means.     Each  divisbn  of  se.  and 
station  JUS,  alluded  to,  viz.,  widows,  single  men  and  youth 
™ge  women  and  giils  pas,  the  age  of  childhood,  is'placed' 
under  the  special  guidance  of  elders  of  their  own  descr Lion 
whose  province  i,  ,s  ,„  as»is,  ,hen,  with   good  advice  and 
admonition,  and  to  a„end,  as  much  as  may  be,  ,o  ,he  spiritual 
and  temporal  welfare  of  each  individual:     The  childroi'  of 
ead,  sex  ore  under  the  immediate  care  of  the  s„perinto„deiit 
of  the  single  choirs,  as  those  .livisious  are  termed.     Their 
instruction  ,n  religion,  and  in  all  the  necessary  branches  of 
human  knowledge,  in  good  schools,  carried  on  separate"  f: 
each  sex,  IS  under  the  special  superintendence  of  the  stated 


MOHAVIANS,    OR    UNITED    BRETHREN. 


53 


eisure  time, 
the  society 

A  siniiJar 
indent,  and 
ters'  house, 
ed  females, 
servants  in 
regard  tiie 
»  at  leisure 

the  same 
in  Ameri- 
5onse(iuent 
of  single 
ses  of  tlie 
m  to  aged 
lity  of  at- 
II  t   of  the 
Tger  com- 
s  to  such 
vs'  liousrs. 
y  a  small 
oard,  the 
Jasionally 
ork,  &c., 
nd  needy 
f  sex  and 
1  youths, 
is  placed 
icription, 
vice  and 
spiritual 
Wren  of 
titendent 

Tiioir 
iches  of 
a,to!y  for 
e  stated 


mniister   of  each  community,  and  of  the  board  of  elders 
Similar  special  elders  are  charged  to  attend  to  the  spiritu^J 
welfare  of  tlie  married   people.     All  these  elders,  of  both 
sexes,  together  with  the  stated  minister,  to  whom  the  preach- 
ing of  the  gospel  is  chiefly  committed,  (although  all  othei 
elders  who  may  be  qualified  participate  therein,)  and  with  the 
persons  to  whom  the  economical  concerns  of  the  community 
are  intrusted,  form  together  the  board  of  elders,  in  which  rests 
the  government  of  the  community,  with  the  concurrence  of 
the  committee   elected  by  the  inhabitants  for  all   temporal 
concerns.     This  committee  superintends  th(;  observance  of 
all  regulations,  has  charge  of  the  police,  and  deciles  differ- 
ences between  individuals.     Matters  of  a  general  nature  are 
submitted  to  a  meeting  of  the  whole  community,  consisting 
either  of  all  male  meral)ers  of  age,  or  of  an  intermediate  body 
elected  by  them.     Tublic  meetings  are  held  every  evening  in 
the  week.     Some  of  these  are  devoted  to  the  reading  of  the 
Scriptures,  others  to  the  communication  of  accounts  from 
the  missionary  stations,  and  others  to  the  singing  of  hymns 
or  selected  verses.     On  Sunday  mornings,  the  church  litany 
i''  publicly  read,  and  sermons  are  delivered  to  the  congrega- 
tion, which,  in  many  places,  is   the   case   likewise   in   the 
afternoon.      In   the   evening,    discourses    are   delivered,    in 
wliicli  the  texts  for  that  day  are  explained  and  brought  home 
to  the  particular  circumstances  of  the  community.     Besides 
these  regular  means  of  edification,  the  festival  days  of  the 
Christian  cliurcli,  such  as  Easter,  Pentecost,  Christmas,  «fcc., 
are  commemorated  in  a  special  manner,  as  well  as  some  days 
of  i)eculiar  interest  in  the  history  of  the  society.     A  solemn 
church  music  constitutes  a  prominent  feature  of  their  means 
of  edification,  music  in  general  being  a  favorite  employmont 
vif  the  leisure  of  many.     On  particular  occasions,  and  before 
Jie  congregation  meets  to  partake  of  the  Lord's  supper,  they 
assemble  expressly  to  listen  to  instrumental  and  vocal  music, 
interspersed  with  hymns,  in  which  the  whole  congregation 
joins,  while  they  partake  together  of  a  cup  of  coffee,  tea,  or 
chocolate,    and    light   cakes,    in    token    of    fellow^ip    and 


a 


54 


MORAVIANS,    OR    ITNITEn    BRETIIRRN. 


}      I 


Drotherly  union.  This  solemnity  is  called  a  love-fra^t,  nnd 
IS  in  imitation  of  the  custom  of  the  ng^pte  in  the  primitive 
Christian  churches.  The  Lord's  supj)er  is  celebrated  at 
stated  intervals,  generally  by  all  com.nnnicant  members  to- 
gether,  under  very  solemn  but  simple  rites. 

Easter  morning  is  devoted  to  a  solcnnity  of  a  peculiar 
kind.  At  sunrise,  the  congrog.ition  assembles  in  the  grave- 
yard ;  a  service,  accompanied  by  music,  is  celebrated,  ex- 
pressive of  the  joyful  hopes  of  immortality  and  resurrection, 
and  a  solemn  commemoration  is  made  of  all  who  have  ij 
the  course  of  the  last  year,  departed  this  life  from  among 
them,  and  "gone  home  to  the  Lord"  — an  expression  they 
often  use  to  designate  death. 

Considering  the  termination  of  the  present  life  no  evil,  but 
the  entrance  upon  an  eternal  state  of  bliss  to  the  sincere 
disciples  of  Christ,  they  desire  to  divest  this  event  of  all  its 
terrors.     The  decease  of  every  individual  is  a.inounced  to 
the  community  by  solemn  music  from  a  band  of  instruments. 
Outward    appearances   of   mourning    aie   discountenanced. 
1  he  whole  congregation  follows  the  bier  to  the  graveyard 
(which  13  commonly  laid  out  as  a  garden,)  accompanied  by  a 
band,  playing  the  tunes  of  well-known  verses,  which  express 
the  hopes  of  eternal  life  and  resurrection;  and  the  corpse  is 
deposited  m  the  simple  grave   during   the  funeral   service, 
Ihe  preservation  of  the  purity  of  the  community  is  intrusted 
to  the  board  of  elders  and  ito  different  members,  who  are  to 
give  instruction  and  admonition  to  those  under  their  care 
and  make  a  discreet  use  of  the  established  church  discipline' 
In  cases  of  immoral  conduct,  or  flagrant  disregard  of  the 
regulations  of  the  society,  this  discipline  is  resorted  to.     If 
expostulations   are  not  successful,  offenders  are  for  a  time 
restrained   from   participating    in    the    holy  communion,  or 
called  before  the  committee.     For  pertinacious  bad  conduct 
or  flagrant  excesses,  the  culpable  individual  is  dismissed  from' 
the  society.     The  ecclesiastical  church   oflicers,    crcnerally 
speaking,  are  the  bishops,  —  throurdi  whom  the  re-uL^r  mrco^u 
8ion  of  ordination,  transmitted  to  the  r^nited  Brethren  throucrh 


TUNKERS. 


55 


^((ift,  and 
primitive 
br.itcd  at 
nbers  to- 
peculiar 
le  grave- 
ated,  cx- 
rrection, 
have,  ip 
n  among 
ion  they 

evil,  but 
sincere 
of  all  its 
inced  to 
•uments. 
inanced. 
Eivcyard, 
ied  by  a 
express 
orpse  is 
service, 
itrusted 
0  are  to 
ir  care, 
cipline. 
of  the 
to.     If 
a  time 
ion,  or 
>aduct, 
sd  from 
nerally 
Pieces* 
irough 


.he  ancient  church  of  the  Bohemian  and  Moravian  Brethren, 
is  preserved,  and  who  alone  are  authorized  to  ordain  minis- 
ters, but  possess  no  authority  in  the  government  of  the 
church,  except  such  as  they  derive  from  some  other  office, 
being,  most  frequently,  the  presidents  of  some  board  of 
ciders,  —  the  civil  seniors,  —  to  whom,  in  subordination  to  the 
board  of  elders  of  the  Unity,  belongs  the  nianageuient  of  the 
external  relations  of  the  society,  —  the  presbyters,  or  or- 
dained stated  ministers  of  the  communities,  and  the  deacons. 
The  degree  of  deacon  is  the  first  bestowed  upon  young  min- 
isters and  missionaries,  by  which  they  are  authorized  to  ad- 
minister the  sacraments.  Females,  although  elders  among 
their  own  sex,  are  never  ordained ;  nor  have  they  a  vote  in 
the  deliberations  of  the  board  of  elders,  which  they  attend 
for  the  sake  of  information  only. 

The  Moravians  that  first  visited  the  United  States,  settled 
at  Savannah,  Ga.,  in  1735, 


TUNKERS. 

A  DENOMINATION  of  Seveuth-Day  Baptists,  which  took  its 
rise  in  the  year  1724.  It  was  founded  by  a  German,  who, 
weary  of  the  world,  retired  to  an  agreeable  solitude,  within 
sixty  miles  of  Philadelphia,  for  the  more  free  exercise  of 
religious  contemplation.  Curiosity  attracted  followers,  and 
his  simple  and  engaging  manners  made  them  proselytes. 
They  soon  settled  a  little  colony,  called  Ephrata,  in  allusion 
to  the  Hebrews,  who  used  to  sing  psahns  on  the  border  of 
the  River  Euphrates.  This  denomination  seem  to  have  ol)- 
tained  their  name  from  their  baptizing  their  new  converts  by 
planging.  They  are  also  called  Tumblers,  from  the  manner 
in  which  they  perform  baptism,  which  is  by  putting  the  per- 
ion,  while  kneeling,  head  first  under  water,  so  as  to  resemble 
the  motion  of  the  body  in  the  action  of  tumbling.     They  use 


56 


TUNKER9. 


II     f< 


the  trine  immersion,  with  layhig  on  the  hands  and  prayer, 
even  when  the  person  baptized  is  in  tlic  water.  Their  habit 
seems  to  be  peculiar  to  themselves,  consisting  of  a  long  tunic 
or  coat,  reaching  down  to  their  heels,  with  a  sash  or  girdle 
round  the  waist,  and  a  cap  or  hood  hanging  from  the  shoul- 
ders.    They  do  not  shave  the  head  or  beard. 

The  men  and  women  have  separate  habitations  and  dis- 
tinct governments.  For  these  purposes,  they  erected  two 
large  wooden  buildings,  one  of  which  is  occupied  by  the 
brethren,  the  other  by  the  sisters,  of  the  society;  and  in 
each  of  them  there  is  a  banqueting-room,  and  an  apartment 
for  public  worship ;  for  the  brethren  and  sisters  do  not  meet 
together  even  at  their  devotions. 

They  used  to  live  chiefly  upon  roots  and  other  vegetables, 
the  rules  of  their  society  not  allowing  them  flesh,  except  upon 
particular  occasions,  when  they  hold  what  they  call  a  love- 
feast  ;  at  which  time,  the  brethren  and  sisters  dine  together 
in  a  large  apartment,  and  eat  mutton,  but  no  other  meat.     In 
each  of  their  little  cells  they  have  a  bench  fixed,  to  serve  the 
purpose  of  a  bed,  and  a  small  block  of  wood  for  a  pillow. 
They  allow  of  marriages,  but  consider  celibacy  as  a  virtue. 
The  principal  tenet  of  the  Tunkers  appears  to  be  this  — 
that  future  happiness  is  only  to  be  obtained  by  penance  and 
outward  mortifications  in  this  life,  and  that,  as  Jesus  Christ, 
by  his  meritorious  sufferings,  became  the  Redeemer  of  man- 
kind in  general,  so  each  individual  of  the  human  race,  by  a 
life  of  abstinence  and  restraint,  may  work  out  his  own  salva- 
tion.    Nay,  they  go  so  far  as  to  admit  of  works  of  superero- 
gation, and  declare  that  a  man  may  do  much  more  tlian  he 
is  in   justice  or  equity  obliged  to  do,  and  that  his  super- 
abundant works  may,  therefore,  1-  applied  to  the  salvation 
of  others. 

This  denomination  deny  the  eternity  of  future  pnnish- 
^lents,  and  believe  that  the  dead  have  the  gospel  preached  to 
them  by  our  Savior,  and  that  the  souls  of  the  just  are  em- 
ployed to  preach  the  gospe!  to  those  who  have  had  no  revela- 
tion in  this  life      They  suppose  the  Jewish  Sabbath,  sabbati- 


I 


MENNONITES. 


51 


cal  year,  and  year  of  jubilee,  are  typical  of  certain  period? 
after  the  general  judgment,  in  which  the  souls  of  those  who 
are  not  then  admitted  into  happiness  are  purified  from  their 
corruption.  If  any,  within  those  smaller  periods,  are  so  far 
humbled  as  to  acknowledge  the  perfections  of  God,  and  to 
own  Christ  as  their  only  Savior,  they  are  received  to  felicity ; 
while  those  who  continue  obstinate  are  reserved  in  torments, 
until  the  grand  period,  typified  by  the  jubilee,  arrives,  in  which 
all  shall  be  made  happy  in  the  endless  fruition  of  the  Deity. 

They  also  deny  the  imputation  of  Adam's  sin  to  his  pos- 
terity. They  disclaim  violence,  even  in  cases  of  self-defence, 
and  suffer  themselves  to  be  defrauded,  or  wronged,  rather 
than  go  to  law. 

Their  church  government  and  discipline  are  the  same  with 
other  Baptists,  except  that  every  brother  is  allowed  to  speak 
in  the  congregation;  and  their  best  speaker  is  usually  or- 
dained to  be  the  minister.  They  have  deacons  and  deacon- 
esses from  among  their  ancient  wido"/s  and  exhorters,  who 
are  all  licensed  to  use  their  gifts  stateuiy. 

The  Tunkers  are  not  so  rigid  in  their  dress  and  manner 
of  life  as  formerly ;  still  they  retain  the  faith  of  their  fathers, 
and  lead  lives  of  great  industry,  frugality,  and  purity. 


MENNONITES, 

OR 

HARMLESS    CHRISTIANS. 

The  Mennonites  derive  their  name  from  Menno  Simons, 
an  illustrious  reformer.  This  people  came  to  the  United 
States  from  Holland,  and  first  settled  in  Pennsylvania,  where 
a  large  body  of  them  now  reside. 

It  is  a  universal  maxim  of  this  denomination,  that  practical 
piety  is  the  essence  of  religion,  and  that  the  surest  murk  of 
the  true  church  is  the  sanctity  of  its  members.     They  all 


I 


58 


lilSCIPLRS    OF    CHRIST. 


f       .fl 


f      -I 


'  /  i     111" 


trom  tl,c,r  ..ssenibl.cs  who  lead  pious  lives,  and  owr    tl,e 

liie  Mennonites  meet  privately,  and  everv  on^  in  ih. 

co^non  method  i,  this:  The  person  who  is'  "blnp.^T 
kneels ;  the  ran„ster  holds  his  hands  over  hin,  into  vvl,  cX 
deacon  pours  water,  and  through  which  it  ru,  s  on     e  c  „  I 

or  ^Ltt;;.  ~  ''-'■■  "•-  *"  ^""-'  ""p--'^» 

.■,.*!'■  J""  ,^™'""g'  ">»  Dutch  ambassador,  snealcin<r  of 

o  not  asp.re  to  places  of  d.gn.ty  ;  partly,  because  thev  edifv 
the  community  bv  the  simnlicltv  „p  .1,  ■  ■'       ^ 

-ion  .0  arts^anS  ind::!^';"!" ::;;;:  z::::c'l:n: 


DISCIPLES   OF  CHRIST; 

SOMETIMKS    CALLED 

CAMPBELLITES,    on    REFORMERS 

f-i-!i.B.iur,.,    i^    ot    recent    Oriirin         Alinnt    iUa    r. 

^"e,ni.     7\uout  the  cominencemen* 


li 


n ! 


1  r 


DISCIPLES    OF    CHlllST. 


59 


Icbar  nona 
ovvr  tli8 
lat  iufuiits 
ers  of  the 
lot  lawful 
ilso  maia- 
)C  used  in 

n  the  as- 
ptures,  to 

'Ugh  they 
•  Tlieir 
l)aptized, 
•hich  the 
le  crown 
iposition 

king  of 
niselves, 
>st  com- 
ise  they 
ey  edify 
d  ap{»li- 
fear  no 
ir  faith 


to  the 

other 

emen* 


of  the  present  century,  the  Bible  alone,  without  any  human 
addition  in  the  form  of  creeds  or  confessions  of  faith,  began 
to  be  preached  by  many  distinguished  minis^.crs  of  different 
denominations,  both  in  Europe  and  America. 

With  various  success,  and  with  many  of  the  opinions  ot 
the  various  sects  imperceptibly  carried  with  them  from  the 
denominations  to  which  they  once  belonged,  did  the  advocate* 
of  the  Bible  cause  plead  for  the  union  of  Christians  of  every 
name,  on  the  broad  basis  of  the  apostles'  teaching.  But  ii 
was  not  until  the  year  18-i;j,  that  a  restoration  of  the  oriirinat 
gospel  and  order  of  tilings  began  to  be  advocated  in  a  penod- 
ical,  edited  by  Alexander  Campbell,  of  Bethany,  Virginia,  en- 
titled "  The  Christian  Baptist." 

He   and   his   father,   Thomas   Campbell,  renounced   th» 
Presbyterian  system,  and  were  immersed,  in  the  year  181.2 
They,  and  the  congregations  which  tliey  had  formed,  uniteo 
with  iiie  Redstone   Baptist   association,  protesting    againsi 
all  human  creeds  as  bonds  of  union,  and  professing  subjec- 
tion to  the  Bible  alone.     This  union  took  place  in  the  yeaj 
1813.     But,  in  pressing  upon  the  attention  of  that  societi 
and  the  public  the  all-sufficiency  of  the  sacred  Scripture? 
for  every  thing  necessary  to  the  perfection  of  Christian  char 
acter,— whether  in  the  private  or  social  relations  of  life,  ir 
the  church,  or  in  the  world,  — they  began  to  be  opposed  by  a 
strong  creed-party  in  that  association.    After  some  ten  years 
debating  and  contending  for  the  Bible  alone,  and  the  apos 
ties'  doctrine,  Alexander  Campbell,  and  tlie  church  to  which 
he  belonged,  united  with  the  Mahoning  associaticm,  in  the 
Western  Reserve  of  Ohio;  that  association  being  more  fa- 
vorable to  his  views  of  reform. 

In  his  debates  on  the  subject  and  action  of  baptism  with 
]\Tr.  Walker,  a  seceding  minister,  in  the  year  1820,  and  with 
Mr.  aM'Calla,  a  Presbyterian  minister  of  Kentucky,  in  the 
year  1823,  his  views  of  reformation  began  to  be  developed, 
and  were  very  generally  received  by  the  Baptist  society,  as 
far  as  these  works  were  read 

But  in  his  "  Christian  Baptist,"  which  began  July  4,  1823 


60 


DISCIPLES    OF    CHRIST. 


lil 


i 


his  views  of  the  need  of  reformation  were  more  fully  exposed 
and,  as  these  gained  ground  by  the  pleading  of  various  min- 
isters of  the  Baptist  denomination,  a  party  in  opposition 
began  to  exert  itself,  and  to  oppose  the  spread  of  what  they 
were  pleased  to  call  heterodoxy.  But  not  till  after  great  num- 
bers began  to  act  upon  these  principles,  was  there  any  attempt 
towards  separation.  After  the  Mahoning  association  appoint- 
ed Mr.  Waiter  Scott  an  evangelist,  in  the  year  1827,  and 
when  great  numbers  began  to  be  immersed  into  Christ,  under 
his  labors,  and  new  churches  began  to  be  erected  by  him 
and  other  laborers  in  the  field,  did  the  Baptist  associations 
begin  to  declare  non-fellowship  with  the  brethren  of  the 
reformation.  Thus  by  constraint,  not  of  choice,  they  were 
obliged  to  form  societies  out  of  those  communities  that  split, 
upon  the  ground  of  adherence  to  the  apostles'  doctrine. 
The  distinguishing  characteristics  of  their  views  and  prac- 
tices are  the  foUowins  :  — 

They  regard  all  the  sects  and  parties  of  the  Christian 
world  as  havuig,  in  greater  or  less  degrees,  departed  from 
the  simplicity  of  faith  and  manners  of  the  first  Christians, 
and  as  forming  what  the  apostle  Paul  calls  "  the  apostasy." 
This  defection  they  attribute  to  the  great  varieties  of  spec- 
ulation and  metaphysical  dogmatism  of  the  countless  creeds, 
formularies,  liturgies,  and  books  of  discipline,  adopted  and 
inculcated  as  bonds  of  union  and  platforms  of  communion 
in  all  the  parties  which  have  sprung  from  the  Lutheran 
reformation.  The  effect  of  these  synodical  covenants,  con- 
ventional articles  of  belief,  and  rules  of  ecclesiastical  polity, 
has  been  the  introduction  of  a  new  nomenclature,  —  a  human 
vocabulary  of  religious  words,  phrases,  and  technicalities, 
which  has  displaced  the  style  of  the  living  oracles,  and 
iffixed  to  the  sacred  diction  ideas  wholly  unknown  to  the 
apostles  of  Christ. 

To  remedy  and  obviate  these  aberrations,  they  propose  to 
ascertain  from  the  holy  Scriptures,  according  to  the  com- 
monly-received and  well-established  rules  of  interpretation, 
the  ideas  attached  to  the  leading  terms  and  sentences  found 


DISCIPLES    OF    CHRIST. 


Ci 


in  the  holy  Scriptures,  and  then  to  use  the  words  of  the 
Holy  Spirit  in  the  apostolic  acceptation  of  them. 

By  thus  expressing  the  ideas  communicated  by  the  Holy 
Spirit,  in  the  terms  and  phrases  learned  from  the  apostles, 
and  by  avoiding  tiie  artificial  and  technical  language  of 
scholastic  theology,  they  propose  to  restore  a  pure  speech  to 
the  household  of  faith ;  and,  by  accustoming  the  family  of 
God  to  use  the  language  and  dialect  of  the  heavenly  Father, 
they  expect  to  promote  the  sanctification  of  one  another 
through  the  truth,  and  to  terminate  those  discords  and  de- 
bates which  have  always  originated  from  the  words  which 
man's  wisdom  teaches,  and  from  a  reverential  regard  and 
esteem  for  the  style  of  the  great  masters  of  polemic  divinity ; 
believing  that  speaking  the  same  things  in  the  same  style,  is 
the  only  certain  way  to  thinking  the  same  things. 

They  make  a  very  marked  difference  between  faith  and 
opinion ;  between  the  testimony  of  God  and  the  reasonings 
of  men;  the  words  of  the  Spirit  and  human  inferences. 
Faith  in  the  testimony  of  God,  and  obedience  to  the  com- 
mandments of  Jesus,  are  their  bond  of  union,  and  not  an 
agreement  in  any  abstract  views  or  opinions  upon  what  is 
written  or  spoken  by  divine  authority.  Hence  all  the  specu- 
lations, questions,  debates  of  words,  and  abstract  reasonings, 
found  in  human  creeds,  have  no  place  in  their  religious 
fellowship.  Regarding  Calvinism  and  Arminianism,  Trin- 
itarianism  and  Unitarianism,  and  all  the  opposing  theories 
of  religious  sectaries,  as  extremes  begotten  by  each  other, 
they  cautiously  avoid  them,  as  equidistant  from  the  simplicity 
and  practical  tendency  of  the  promises  and  precepts,  of  the 
doctrine  and  facts,  of  the  exhortations  and  precedents,  of  the 
Christian  institution. 

They  look  for  unity  of  spirit  and  the  bonds  of  peace  in 
the  practical  acknowledgment  of  one  faith,  one  Lord,  one 
immersion,  one  hope,  one  body,  one  Spirit,  one  God  and 
Father  of  all;  not  in  unity  of  opinions,  nor  in  unity  of  forms, 
ceremon'  3,  or  modes  of  worship. 

The  holy  Scriptures  of  both  Testaments  they  reirard  as 
(J 


I  ¥■ 


I 


M  m 


33 


Dl^t.IPLKS    OF    CIIUIST. 


containing  revelations  from   God,  and  as  all  necessary  to 
make  the  man  of  God  perfect,  and  accomplished  for  every 
good   word   and   work;   the  New  Testament,  or  the  living 
oincles  of  Jesus  Clirist,  they  understand   as  containing  the 
Christian  religion;  the  testimonies  of  Matthew,  Mark,  Luke, 
and  John,  they  view  as  illustrating  and  proving  the  great 
proposition  on  which  our  religion  rests,  viz.,  that  Jcsits  of 
Nazareth  is  the  Messiah,  the  only-begotten  and  iccU-brloved 
Son  of  God,  and  the  only  Savior  of  the  world ;  the  Acts  of 
the  Apostles  as  a  divinely-authorized  narrative  of  the  begin- 
ning and  progress  of  the  reign  or  kingdom  of  Jesus  Christ, 
recording  the  full  development  of  the  gospel  by  the  Holy 
Spirit  sent  down  from  heaven,  and  the  procedure  of  the 
apostles  in  setting  up  the  church  of  Christ  on  earth ;   the 
Epistles  as  carrying  out  and  applying  the  doctrine  of  the 
apostles  to  the  practice  of  individuals  and  congregations,  and 
as  developing  the  tendencies  of  the  gospel  in  the  behavior  of 
its  professors;  and  all  as  forming  a  complete  standard  of 
Christian  faith  and  morals,  adapted  to  the  interval  between 
the  ascension  of  Christ  and  his  return  with  the  kingdom 
which  he  has  received  from.  God ;  the  Apocalypse,  or  Reve- 
lation of  Jesus  Christ  to  John,  in  Patmos,  as  a  figurative  and 
prospective  view  of  all  the  fortunes  of  Christianity,  from  its 
date  to  the  return  of  the  Savior. 

Every  one  who  sincerely  believes  the  testimony  which  God 
gave  of  Jesus  of  Nazareth,  saying,  "  This  is  wy  Son,  the 
kdoved,  in  whom  I  delight;'  or,  in  other  words,  believes 
what  the  evangelists  and  apostles  have  testified  concernincr 
him,  from  his  conception  to  his  coronation  in  heaven  as 
Lord  of  all,  and  who  is  willing  to  obey  him  in  every  thing, 
they  regard  as  a  proper  subject  of  immersion,  and  no  one 
else.  They  consider  immersion  into  the  name  of  the  Father, 
Son,  and  Holy  Spirit,  after  a  public,  sincere,  and  intelligent 
confession  of  the  faith  in  Jesus,  as  necessary  to  admission  to 
the  privileges  of  the  kingdom  of  the  Messiah,  and  as  a  sol- 
emn pledge,  on  the  part  of  Heaven,  of  the  actual  remission 
of  all  past  sins,  and  of  adoption  into  the  family  of  God. 


DISCIPLES    OF    CIiaiST. 


63 


The  Holy  Spirit  is  promised  only  to  those  who  believe  and 
obey  the  Savior.  No  one  is  tauirht  to  expect  the  reception 
of  that  heavenly  Monitor  and  Conilbrter,  us  a  resident  in  hia 
heart,  till  he  obeys  the  gospel. 

Thus,  while  they  proclaim  faith  and  repentance,  or  faith 
and  a  change  of  heart,  as  preparatory  to  immersion,  remission, 
and  the  Holy  Spirit,  they  say  to  all  penitents,  or  all  those  who 
believe  and  repent  of  liieir  sin^s,  as  Peter  said  to  the  first  au- 
dience addressed  after  the  Holy  Spirit  was  bestowed,  after  the 
glorification  of  Jesus,  "  Be  innnersed,  every  one  of  you,  in 
the  name  of  the  Lord  Jesus,  for  the  remission  of  sins,  and 
you  shall  receive  the  gift  of  the  Holy  Spirit."  They  teach 
simiers  that  God  commands  all  mm,  every  where,  to  reform, 
or  to  turn  to  God ;  that  the  Holy  Spirit  strives  with  them,  so 
to  do,  by  the  apostles  and  prophets ;  that  God  beseeches  them 
to  be  reconciled,  through  Jesus  Christ;  and  that  it  is  the 
duty  of  all  men  to  believe  the  gospel,  and  turn  to  God. 

The  immersed  believers  are  congregated  into  societies,  ac 
cording  to  their  propinquity  to  each  other,  and  tauglit  to  meet 
every  first  day  of  the  week,  in  honor  and  commemoration  of 
the  resurrection  of  Jesus,  and  to  break  the  loaf,  which  com- 
memorates the  death  of  the  Son  of  God,  to  read  and  hear  the 
living  oracles,  to  teach  and  admonish  one  another,  to  unite  in 
all  prayer  and  praise,  to  contribute  to  the  necessities  of  saints, 
and  to  perfect  holiness  in  the  fear  of  the  Lord. 

Every  congregation  chooses  its  own  overseers  and  deacons, 
who  preside  over  and  admniister  the  affairs  of  the  congrega 
tions ;  and  every  church,  either  from  itself,  or  in  cooperation 
with  others,  sends  out,  as  opportunity  offers,  one  or  more 
evangelists,  or  proclairners  of  the  word,  to  preach  the  word, 
and  to  immerse  those  who  believe,  to  gather  congregations, 
and  to  extend  the  knowledge  of  salvation  where  it  is  neces- 
Fary,  as  far  as  their  means  allow.  But  every  church  regards 
these  evangelists  as  its  servants ;  and,  therefore,  they  have  no 
control  over  any  congregation,  each  congregation  being  sub- 
'ect  to  its  own  choice  of  presidents  or  elders,  whom  thev  have 
appointed.     Perseverance  in  all  the  work  of  faith,  labor  of 


64 


FRIKNDS,    OR    QUAKElliJ. 


r 


ove,  and  patience  of  hope,  is  inculcated,  by  all  the  disciples, 
as  essential  to  adnii.s.sion  into  the  heavenly  kingdom. 

Such  are  the  prominent  outlines  of  the  faith  and  practice* 
of  those  who  wish  to  be  known  as  the  Disciples  of  Christ ; 
but  no  society  among  them  would  agree  to  make  the  pre- 
ceding items  either  a  confession  of  faith  or  a  standard  of 
practice,  but,  fur  the  information  of  those  who  wish  an  ac- 
quaintance with  them,  are  willing  to  give,  at  any  time,  a 
reason  for  their  faith,  hope,  and  practice. 


FRIENDS,   OR  QUAKERS. 

This  class  of  Christians  arose  in  England  about  the  middle 
of  the  17th  century.  They  were  at  first  called  Seekers,  from 
their  seeking  the  truth ;  and  afterwards  Quakers,  for  direct- 
ing their  enemies  to  tremble  at  the  word  of  the  Lord.  They 
prefer  the  more  endearing  appellation  of  Friends,  which  has 
been  transmitted  to  them  by  their  predecessors. 

George  Fox  was  the  first  who  publicly  advocated  their 
principles  in  England,  and  the  celebrated  William  Penn  in 
America. 

The  following  is  a  su.mmary  of  the  doctrines  and  discipline 
of  the  society  of  Friends,  published  in  London  in  1800,  and 
sanctioned  by  the  orthodox  society  of  Friends  in  this  country. 

Doctrine.  — "We  agree,  with  other  professors  of  the 
Christian  name,  in  the  belief  of  one  eternd  God,  the  Cre- 
ator and  Preserver  of  the  universe,  and  in  Jesus  Christ,  his 
Son,  the  Messiah,  and  Mediator  of  the  new  covenant. 

"  Wiien  we  speak  of  the  gracious  display  of  the  love  of 
God  to  mankind,  in  the  miraculous  conception,  birth,  life, 
miracles,  death,  resurrection,  and  ascension,  of  our  Savior^ 
we  prefer  the  use  of  such  terms  as  we  find  in  Scripture ;  and,' 
contented  with  that  knowledge  which  Divine  Wisdom  hath 
•een  meet  to  reveal,  we  attempt  not  to  explain  those  my*. 


FniKNDS,    OR    tiCrAKEUS. 


65 


toricfl  which  remain  under  the  veil;   nevertheless,  we  nc- 
knuwlodirc  and  assert  the  divinity  ol'  Christ,  who  is  the  wis 
dom  and  power  of  God  unto  salvation. 

"  To  Christ,  alone,  we  give  the  title  of  tl.e  Word  of  God, 
and  not  to  the  Scriptures ;  although  we  highly  esteem  these 
sacred  writings,  in  subordination  to  the  Spirit,  from  which 
they  were  given  forth ;  and  we  hold,  with  the  aj)ostle  Paul, 
that  they  are  able  to  make  wise  unto  salvation,  through  faith 
which  is  in  Christ  Jesus. 

"  We  reverence  those  most  excellent  precepts  which  arc 
recorded,  in  Scripture,  to  have  been  delivered  by  our  great 
Lord ;  and  we  firmly  believe  that  they  are  practicable,  and 
binding  on  every  Christian,  and  that,  in  the  life  to  come,  every 
man  will  be  rewarded  according  to  his  works.     And,  further, 
•t  is  our  belief  that,  in  order  to  enable  mankind  to  put  in 
practice  these  sacred  precepts,  many  of  which  are  contra- 
dictory to  the  unregenerate  will  of  man,  every  man,  coming 
into  the  world,  is  endued  with  a  measure  of  the  light,  grace, 
or  good  spirit,  of  Christ,  by  which,  as  it  is  attended  to,  he  is 
enabled  to  distinguish  good  from  evil,  and  to  correct  the  dis- 
orderly  passions    and    corrupt   propensities    of    his   nature, 
which  mere  reason  is   altogether  insufficient  to  overcome. 
For  all  that  belongs  to  man  is  fallible,  and  within  the  reach 
of  temptation ;  but  this  divine  grace,  which  comes  by  Him 
who  hath  overcome  the  world,  is,  to  those  who  humbly  and 
sincerely  seek  it,  an  all-sufficient  and  present  help  in  time  of 
need.     By  this,  the  snares  of  the  enemy  are  detected,  his 
allurements  avoided,  and  deliverance  is  experienced,  through 
faith  in  its  effectual  operation  ;  whereby  the  soul  is  translated 
out  of  the  kingdom  of  darkness,  and  from  under  the  power 
of  Satan,  into  the  marvellous  light  and  kino-dom  of  the  Son 
of  God. 

"  Being  thus  persuaded  that  man,  without  the  Spirit  of  Christ 
inwardly  revealed,  can  do  nothing  to  the  glory  of  God,  or  to 
effect  his  own  salvation,  we  think  this  influence  especially 
necessary  to  the  penormauce  of  the  highest  act  of  which  the 
human  mind  is  capable,  —  even  the  worship  of  the  Father  of 
G*  E 


66 


miENDS,    OH    (IUAKER9. 


.^er  08  obstruction  to  pure  worship,  all  forms  which  divert 
he  attention  of  the  mind  from  the  secret  influence  of  th2 
unction  from  the  Holy  One.     Yet,  although  true  wlhip 

ct  ul't  '"  '""%""■  P'^'^^'  -  """k  it  i.-i„bci,t'o 
Christians  to  meet  often  together,  in  testimony  of  their  de- 
pendence on  the  heavenly  Father,  and  for  a  renewal  of  the^ 

I'p  wt  r"'*-  --"■-'-.  in  the  performance  of  w 
ship,  we  dare  not  depend,  for  our  acceptance  with  him  oT  a 

we  believe  it  to  be  our  duty  to  lay  aside  the  activity  of  the 
«.agma,,on,  and  to  wait  in  silence,  to  have  a  true  slht  „f 
our  condition  bestowed  upon  us;    believing  even     tLl 

need  we  have  of  divine  help,  to  be  more  acceptable  to  God 

the"i::;Tmr"°'''  """^^  ^-'"-'  "-'''>  -'^'"- '- 

tha','!hr"w'  *""  '"™  '"''■  "-^^Pe^'ing  worship,  it  follow, 
that  the  ministry  we  approve  must  have  its  origin  from  the 

.on,  arid  for  his  acceptance  with  God,  must  be  eminenUvst 
to  enable  him  to  be  helpful  to  others.  Accordinr  we  hi 
heve  that  the  renewed  assistance  of  the  light  an!  porerof 

ha    thi':h"l"T'""'"""'"^''"  ^'  ''-  "-inCand 
hat  this  holy  mfluence  is  not  at  our  command,  c  to  be  or* 

oTd  stlt'  H  '  '"^  '"^  '''  "'  ""^  '°  choseil  -dT 
ingforhTrrt;  J^T.''""''  """'^''■"o-r 'gainst  preach. 
Pr.„         ',.     "'•"'"'^■"'on  'o  Christ's  positive  ccinmand 

sclnio"'  "rr"'"''  •"-"'yg-o;'  and  hence  ou"c™: 
sciemious  refusal  to  support  such  ministry  by  tithes  or  other 

we'h^r  "^'''"■'  "°'  ™<=""'-age  any  ministry  but  that  which 
«e  believe  to  spring  from  the  influence  of  the  Holy  Spirit  so 
neither  dare  we  attempt  to  restrain  this  influence  to  per  oiis 
of  any  condition  in  life,  or  to  the  male  sex  alone;  but  i 
m^Ie  ^d  female  are  one  in  Chris,,  we  allow  such  of  the'f" 
m^e  B...  as  we  believe  to  be  endued  with  a  right  qualifica- 


FRIExVDS,    OR    QUAKERS. 


61 


tion  for  the  ministry,  to  exercise  their  gifts  for  the  genera, 
edification  of  the  church;  and  this  liberty  we  esteem  a  pe- 
cuhar  mark  of  the  gospel  dispensation,  as  foretold  by  the 
prophet  Joel,  and  noticed  by  the  apostle  Peter. 

"  There  are  two  ceremonies  in  use  among  most  professors 
of  the  Christian  name  — watei  baptism,  and  what  is  termed 
the  Lord's  supper.     The  first  of  these  is  generally  esteemed 
the  essential  means  of  initiation  into  the  church  of  Christ, 
and  the  latter  of  maintaining  communion  with  him.     But,  as 
we  have  been  convinced  that  nothing  short  of  his  redeem'ing 
power,  inwardly  revealed,  can   set  the  soul  free  from  the 
thraldom  of  sin,  by  this  power  alone  we  believe  salvation  to 
be  effected.     We  hold  that,  as  there  is  one  Lord,  and    me 
faith,  so  his  baptism  is  one,  'in  nature  and  operation ;  that 
nothing  short  of  it  can  make  us  living  members  of  his  mys- 
tical body ;  and  that  the  baptism  with  water,  administered  by 
his  forerunner  John,  belonged,  as  the  latter  confessed,  to  an 
inferior  and  decreasing  dispensation. 

"  With  respect  to  the  other  rite,  we  believe  that  commu- 
nion  between  Christ  and  his  church  is  not  maintained  by 
that,  nor  any  other  external  performance,  but  only  by  a  real 
participation  of  his  divine  nature,  through  faith ;  that  this  is 
the  supper  alluded  to  in  Revelation,  'Behold,  I  stand  at  the 
door  and  knock ;  if  any  man  hear  my  voice,  and  open  the 
door,  I  will  come  in  to  him,  and  will  sup  with  him,  and  he 
with  me ; '  and  that,  where  the  substance  is  attained,  it  is  un- 
necessary to  attend  to  the  shadow,  which  doth  not  confer 
grace,  and  concerning  which,  opinions  so  different,  and  ani- 
mosities so  violent,  have  arisen. 

"  Now,  as  we  thus  believe  that  the  grace  of  God,  which 
comes  by  Jesus  Christ,  is  alone  sufficient  for  salvation,  we 
can  neither  admit  that  it  is  conferred  on  a  few  only,  whilst 
others  are  left  without  it,  nor,  thus  asserting  its  universality, 
can  we  limit  its  operation  to  a  partial  cleansing  of  the  soul 
from  sin,  even  in  this  life.  We  entertain  worthier  notions, 
both  of  the  power  and  goodness  of  our  heavenl>  Father,  and 
believe  that  he  doth  vouchsafe  to  assist  the  obedient  to  ex- 


;^; 


68 


FRIENDS,    OR    QUAKERS 


if  I  ft 


per  once  a  total  surrender  of  the  natural  will  to  the  guidanc, 

and  to  7  r  T    '"■'  '"  ^™S  f"""  ''""^  ■"""   holiness 
and  to  stand  perfect  m  thoir  present  rank. 

li..ii  ou     tcst,u,.my  aga.ust  oaths,  and  against  war.     With 
respce.  to  the  Ibnner  of  these,  we  abide  llterdly  by  Ch    s" 
posmve  .njuncfon,  delivered  in  his  Sermon  on  the  Aku,  t 

Swe.ar  „o,  at  all.'     From  the  same  sacred  collection  of  the 

example  of  our  Lord  himself,  and  from  the  corresnondent 

cL,      I  ""''  ""''  "-'"'"S^  ""■  i»  'heir  origin  and 

p™?:7^  '.^""f""'  '°  '""  e-P^''  "hich  still  hreathe 
peace   and  good-wdl  to  men.     We  also  are  clearly  of  the 
judgment,  that,  if  the  benevolence  of  the  gospel  were     '„ 

p"e"  entTe   7  '"   ""  "'""'  "^  ™"'  "  « -'-^  ""'x 
prevent  them  from  oppressing,  much  more  enslaving   their 

bret  ren,    of  whatever  color  or  complexion,)  for  vvh^m 
for  themselves,  Christ  died;  and  would  even  inflLlce Thei 
conduct  tn   their  treatment  of  the   brute   creati™    which 
would  no  longer  groan,  the  victims  of  their  avarice  Ir  of 
their  false  ideas  of  pleasure.  ' 

"  S™"  °f  ""l  tenets  have,  in  former  times,  as  hath  been 
^hown,  subjected  our  friends  to  much  sufTerin.  from  Itn 
2'  ,  'hough  to  the  salutary  purposes   of  gov^nmit  o„; 

lZt7:  "  ™°r"' •■    ''"''  '"^'""'^  -hmission  to  I 
laws  m  all  cases  wherein  conscience  is  not  violated      Ii„. 
wehold  .h,a.,  as  Christ's  kingdom  is  not  o?  tl  is     orld  it 
not  the  business  of  the  civil  magistrate  to  interfere  in  mat 

.ven  in  the  smallest  degree,  unwarrantable.     We  are  c-iref,, 
.n  requiring  our  membors  not  to  be  concerned  in  il  Lit  trad 
nor  in  any  manner  to  defraud  the  revenue 
^'It  IS  well  known  lh».t  the  society,  from  its  first  appearance 
has  disused  th.se  names  of  the  months  and  days,  whielt' 


FRIENDS,    OR    QUAKERS. 


69 


^ 


having  been  given  in  honor  of  the  heroes  or  false  gods  of  the 
heathen,  originated  in  their  flattery  or  superstition ;  and  the 
custom  of  speaking  to  a  single  person  in  the  plural  number, 
as  having  arisen  also  from  motives  of  adulation.  Compli- 
ments, superfluity  of  apparel,  and  furniture,  outward  shows 
of  rejoicing  and  mourning,  and  the  observation  of  days  and 
times,  we  esteem  to  be  incompatible  with  the  simplicity  and 
sincerity  of  a  Christian  life ;  and  public  diversions,  gaming, 
and  other  vain  amusements  of  the  world,  we  cannot  but  con- 
demn. They  are  a  waste  of  that  time  which  is  given  us  for 
nobler  purposes,  and  divert  the  attention  of  the  mind  from 
the  sober  duties  of  life,  and  from  the  reproofs  of  instruction, 
by  which  we  are  guided  to  an  everlasting  inheritance. 

"  To  conclude :  Although  we  have  exhibited  the  several 
tenets  which  distinguish  our  religious  society,  as  objects  of 
our  belief,  yet  we  are  sensible  that  a  true  and  living  faith  is 
not  produced  in  the  mind  of  man  by  his  own  effort,  but  is 
the  free  gift  of  God  in  Christ  Jesus,  nourished  and  increased 
by  the  progressive  operation  of  his  Spirit  in  our  hearts,  and 
our  proportionate  obedience.  Therefore,  although,  for  the 
preservation  of  the  testimonies  given  m  to  bear,  and  for  the 
peace  and  good  order  of  the  society,  we  deem  it  necessary 
that  those  who  are  admitted  into  membership  with  us  should 
be  previously  convinced  of  those  doctrines  which  we  esteem 
essential,  yet  we  require  no  formal  subscription  to  any 
articles,  either  as  a  condition  of  membership,  or  a  qualifica- 
tion for  the  service  of  the  church.  We  prefer  the  judging 
of  mer  by  their  fruits,  and  depending  on  the  aid  of  Him, 
who,  by  his  prophet,  hath  promised  to  be  *  a  spirit  of  judg- 
ment to  him  that  sitteth  in  judgment.'  Without  this  there 
IS  a  danger  of  receiving  numbers  into  outward  communion, 
without  any  addition  to  that  spiritual  sheepfold,  whereof  our 
blessed  Lord  declared  himself  to  be  both  the  door  and  the  shep- 
herd ;  that  is,  such  as  know  his  voice,  and  follow  him  in  the 
paths  of  obedience.  (See  Heb.  12 :  24.  1  Cor.  1  :  24.  John 
1:1.  2  Pet.  1  :  21.  2  Tim.  "  :  15.  Matt.  10  :  27.  John 
1 : 9—16.  33.     1  John  2 :  20,  27.     Heb.  10 :  25.     Rom  8 : 


70 


rt 


FRIENDS,    OR    QUAKERS 


26.     Jer.  23 :  30-32.     Alatt.  10:8.     Joel  2  :  28,  29.     Acts 
2 :  10,  17.     Eph.  4  : 5.     Jolin  3  :  30,     2  Pet.  1  ;  4.     Rev   3 
20.      Matt.  5  :  48.      Eph.  4  :  13.      Col.  4  :  12.      Matt.  5  : 3  J 
39,  44,  &c. ;  20 :  52,  53.    Luke  22: 51.    John  18:11.    Eph 
2  : 8.     John  7 :  17.     Isa.  28  :  C.     John  10  :  7,  11.) 

"Discipline.  — The  purposes  which  our  discipline  hath 
chiefly  m  view,  are,  the  relief  of  the  poor;  the  maintenance 
ot  good  order;  the  support  of  the  testimonies  which  we  be- 
lieve It  IS  our  duty  to  bear  to  the  world;  and  the  help  and 
recovery  of  such  as  are  overtaken  in  faults. 

"  In  the  practice  of  discipline,  we  think  it  indispensaole  that 
the  order  recommended  by  Christ  himself  be  invariably  ob- 
served.  'If  thy  brother  shall  trespass  against  thee,  go  and 
tell  him  his  fault  between  thee  and  him  alone;  if  he  shall 
hear  thee,  thou  hast  gained  thy  brother;  but  if  he  will  not 
hear  thee,  then  take  with  thee  one  or  two  more,  that  in  the 
mouth  of  two  or  three  witnesses,  every  word  may  be  estab- 
lished;  and  if  he  shall  neglect  to  hear  them,  tell  it  unto  the 
church.' 

"  To  effect  the  salutary  purposes  of  discipline,  meetings 
were  appointed,  at  an  early  period   of  the  society,  which 
from  the  times  of  f.eir  being  held,  were  called    qnarLrly 
meetings.     It  was  afterward  found  expedient  to  divide  the 
districts  of  those   meetings,  and  to  meet  more  frequently  • 
from  whence  arose  monthly  meetings,  subordinate  to  those 
he  d  quarterly.     At  length,  in   1GG9,  a  yearly  meeting  was 
established,  to  superintend,  assist,  and  provide  rules  for  the 
whole;  previously  to  which,  ^o-,,,,;.«/  ,,,,,tings  had  been  oc 
casionally  held. 

"A  monthly  meeting  is  usuaJIy  composed  of  several  par- 
ticular  congregations,  situate^^  within  a  convenient  distance 
from  each  other.  Its  busines.  is  to  provide  for  the  subsist 
ence  of  the  poor,  and  for  the  education  of  their  ofTsprina.  to 
judge  of  the  sincerity  and  fitness  of  persons  appearing  to  be 
convinced  of  the  religious  principles  of  the  society,  a^nd  de- 
«irmg  to  be  admitted  into  membership;  to  excite  due  atten- 
tion  to  the  dischnr-   -'"'•• 


irge  of  religious  n 


uKi  moral  duty;    and  to 


Nil 


I'RItNDS,    OR    QUAKERS. 


71 


'.       Ac(9 

llev.  '3 . 
Eph 


5 


! 


deal  with  disorderly  membera.  Montlily  meetings  also  gram 
to  such  of  their  members  as  remove  into  other  montlily  meet- 
ings, certificates  of  their  membership  and  conduct,  without 
which  they  cannot  gain  membership  in  such  meetings 
Each  monthly  meeting  is  required  to  appoint  certain  persons, 
under  the  name  of  overseers,  who  are  to  take  care  that  the 
rules  of  our  discipline  be  put  in  practice,  and,  when  any  case 
of  complaint,  or  disorderly  conduct,  comes  to  their  knowl- 
edge, to  see  that  private  admonition,  agreeably  to  the  gospel 
rule  before  mentioned,  be  given,  previously  to  its  being  laid 
before  the  monthly  meeting. 

"  When  a  case  'vi  introduced,  it  is  usual  for  a  small  com- 
mittee to  be  appointed  to  visit  the  offender,  to  endeavor  to 
convince  him  of  his  error,  and  to  induce  him  to  forsake  and 
condemn  it.  If  they  succeed,  the  person  is  by  minute  de- 
clared to  have  made  satisfaction  for  the  offence;  if  not,  he  is 
disowned  as  a  member  of  the  society. 

"  In  disputes  between  individuals,  it  has  long  been  the  de- 
cided judgment  of  the  society,  that  its  members  should  not 
sue  each  otlier  at  law.  It  therefore  enjoins  all  to  end  their 
differences  by  speedy  and  impartial  arbitration,  agreeably  to 
rules  laid  down.  If  any  refuse  to  adopt  this  mode,  or,  hav- 
ing adopted  it,  to  submit  to  the  award,  it  is  the  direction  of 
the  yearly  meeting  that  such  be  disowned. 

"  To  monthly  meetings,  also,  belongs  the  allowing  of  mar- 
riages ;  for  our  society  hath  always  scrupled  to  acknowledge 
the  exclusive  authority  of  the  priests  in  the  solemnization  of 
marriage.  Those  who  intend  to  marry  appear  together,  and 
propose  their  intention  to  the  monthly  meeting,  and,  if  not 
attended  by  their  parents  and  guardians,  produce  a  written 
certificate  of  their  consent,  signed  in  the  presence  of  wit- 
nesses. The  meeting  then  appoints  a  committee  to  inquire 
whether  they  be  clear  of  other  engagements  respecting  mar- 
riage ;  and  if,  at  a  subsequent  meeting,  to  which  the  parties 
also  come  and  declare  the  continuance  of  their  intention,  no 
objections  be  reported,  they  have  the  meeting's  consent  to 
■olemnize  their  intended  marriage.     This  is  done  in  a  public 


72 


FRIENDS)    OR    QUAKERS. 


meeting  for  worship,  toward  the  close  whereof  the  partiei 
Btand  up,  and  solemnly  take  each  other  for  husband  and  wife. 
A  certificate  of  the  proceedings  is  then  publicly  read,  and 
signed  by  the  parties,   and  afterward  by  the  relations  and 
others  as  witnesses.     Of  such  marriage  the  monthly  meeting 
keeps  a  record,  as  also  of  the  births  and  burials  of  its  mem- 
bers.    A  certificate  of  the  date,  of  the  name  of  the  infant, 
and  of  its  parents,  signed  by  those  present  at  the  birth,  is  the 
subject  of  one  of  these  last-mentioned  records,  and  an  or- 
dei  lor  the  interment,  countersigned  by  the  grave-maker,  of 
the  other.     The  naming  of  children  is  without  ceremony 
Burials  are  also  conducted  in  a  simple  manner.     The  body, 
followed  by  the  relations  and  friends,  is  sometimes,  previous- 
ly to  interment,  carried  to  ?  meeting ;  and  at  the  grave  a 
pause  is  generally  made ;  on  both  which  occasions  it  fre- 
quently falls  out,  that  one  or  m&.r<  friends  present  have  some- 
what to  express  for  the  edification  of  those  who  attend ;  but 
no  religious  rite  is  considered  as  an  essential  part  of  burial. 

"  Several  monthly  meetings  compose  a  quarterly  meeting. 
At  the  quarterly  meeting  ar'i  produced  written  answers  from 
the  monthly  meetings,  to  certain  queries  respecting  the  con- 
duct of  their  members,  and  the  meetings'  care  over  them. 
The  accounts  thus  received  are  digested  into  one,  which  is 
sent  also  in  the  form  of  answers  to  queries,  by  representatives, 
to  the  yearly  meeting.  Appeals  from  the  judgment  of 
monthly  meetings  are  brought  to  the  quarterly  meetings, 
whose  business  also  it  is  to  assist  in  any  difficult  case,  or 
where  remissness  appears  in  the  care  of  the  monthly  meet- 
ings over  the  individuals  who  compose  them. 

"  The  yearly  meeting  has  the  general  superintendence  of 
the  society  in  the  country  in  which  it  is  established;  and 
therefore,  as  the  accounts  which  it  receives  discover  the  state 
of  inferior  meetings,  as  particular  exigencies  require,  or  as 
the  meeting  is  impressed  with  a  sense  of  duty,  it  gives  forth 
its  advice,  makes  such  regulations  as  appear  to  be  requisite, 
or  excites  to  the  observance  of  tnose  already  made,  and 
■ometimes  appoints  connnittees  to  vi^it  those  quarterly  meet 


FRItNDS,    OH    (iUAKEUS. 


7a 


ings  which  appear  to  be  in  need  of  immediate  advice. 
Appeals  from  the  judgment  of  quarterly  meetings  are  here 
finally  determined;  and  a  brotherly  correspondence,  by 
epistles,  is  maintained  with  other  yearly  meetings. 

"  In  this  place  it  is  proper  to  add  that,  as  we  believe  women 
may  be  rightly  called  to  the  work  of  the  ministry,  we  also 
think  that  to  them  belongs  a  share  in  the  support  of  our 
Christian  discipline,  and  that  some  parts  of  it,  wherein  their 
own  sex  is  concerned,  devolve  on  them  with  peculiar  propri- 
ety ;  accordingly,  they  have  monthly,  quarterly,  and  yearly 
meetings  of  their  own  sex,  held  at  the  same  time  and  in  the 
same  place  with  those  of  the  men,  but  separately,  and  without 
the  power  of  making  rules ;  and  it  may  be  remarked  that, 
during  the  persecutions,  which,  in  the  last  century,  occasioned 
the  imprisonment  of  so  many  of  the  men,  the  care  of  the 
poor  often  fell  on  the  women,  and  was  by  them  satisfactorily 
administered. 

"  In  order  that  those  who  are  in  the  situation  of  ministers 
may  have  the  tender  sympathy  and  counsel  of  those  of  either 
sex,  who,  by  their  experience  in  the  work  of  religion,  are 
qucUified  for  that  service,  the  monthly  meetings  are  advised 
to  select  such,  under  the  denomination  of  elders.  These, 
and  ministers  approved  by  their  monthly  meetings,  have 
meetings  peculiar  to  themselves,  called  meetings  of  ministers 
and  elders,  in  which  they  have  an  opportunity  of  excitimr 
each  other  to  a  discharge  of  their  several  duties,  and  of  ex- 
tending advice  to  those  who  may  appear  to  be  weak,  without 
any  needless  exposure.  Such  meetings  are  generally  held  in 
the  compass  of  each  monthly,  quarterly,  and  yearly  meet- 
ing. They  are  conducted  by  rules  prescribed  by  the  yearly 
meeting,  and  have  no  authority  to  make  any  alteration  or 
addition  to  them.  The  members  of  them  unite  with  their 
brethren  in  the  meetings  for  discipline,  and  are  equally 
accountable  to  the  latter  for  their  conduct. 

♦'Thus  have  we  given  a  view  of  the  foundation  and  estab- 
lishment of  our  discipline;  by  which  it  will  be  seen  that  it 
is  not,  as  hath  been  frequently  insinuated,  merely  the  work 
7 


r4 


FUIKNUS,    on    tiUAKtllS. 


of  modern  times,  but  was  the  early  care  and  concern  of  our 
pious  predecessors.  We  cannot  better  close  this  short  sketch 
of  it,  than  by  observing  that,  if  the  exercise  of  c'scipline  should 
in  some  instances  appear  to  press  hard  upon  those,  who,  neg- 
lecting the  monitions  of  divine  counsel  in  their  hearts,  are 
also  unwilling  to  be  accountable  to  their  brethren,  yet,  if 
that  great,  leading,  and  indispensable  rule,  enjoined  by  our 
Lord,  be  observed  by  those  who  undertake  to  be  active  in  it, 
—  'Whatsoever  ye  would  that  men  should  do  to  you,  do 
ye  even  so  to  them,'  —  it  will  prevent  the  censure  of  the 
church  from  falling  on  any  thing  but  that  which  really 
obstructs  thv^  progress  of  truth.  Discipline  will  then  promote, 
in  an  eminent  degree,  that  love  of  our  neighbor  which  is  the 
mark  of  disciplesbip,  and  without  which  a  profession  of  love 
to  God,  and  to  his  cause,  is  a  vain  pretence.  '  He,'  said  the 
beloved  disciple,  *  that  loveth  not  his  brother,  whom  he  hath 
seen,  how  can  he  love  God,  whom  he  hath  not  seen  ?  And  this 
commandment  have  we  from  him,  that  he  who  loveth  God, 
love  his  brother  also.'  " 


The  Friends  are  divided  in  sentiment;  there  are,  in  fact, 
two  sects,  denominated  Orthodox  and  Hiclcsites. 

Some  opinion  of  Elias  Ilicks's  sentiments,  in  regard  to  the 
Trinity,  may  be  formed  by  an  extract  from  one  of  his  publi- 
cations, (Sermons,  vol.  iv.  pp.  288,  289.) 

"  He  that  laid  down  his  life,  and  suffered  his  body  to  be 
crucified  by  the  Jews,  without  the  gates  of  Jerusalem,  is 
Christ,  the  only  Son  of  the  most  high  God.  But  that  the 
outward  person  wJiich  stijfcrcd  was  properly  the  "^  m  of  God, 
we  utterly  deny.  Flesh  and  blood  cannot  enter  into  heaven. 
By  the  analogy  of  reason,  spirit  cannot  beget  a  material  body, 
because  the  thing  begotten  must  be  of  the  same  nature  with 
its  father.  Spirit  cannot  beget  any  thing  but  spirit :  it  can- 
not beget  flesh  and  blood.  ^A  body  hast  thou  prepared  mc* 
said  the  Son  :  then  the  Son  was  not  the  body,  though  the 
body  was  the  Son's." 


i;   II 


II 


SHAKERS. 


7A 


SHAKERS, 

OR 

THE    UNITED    SOCIETY    OF    BELIEVERS. 

The  editor  gives  an  account  of  the  religious  tenets,  &.C., 
of  this  society,  in  the  precise  words  of  his  worthy  friends  and 
correspondents  at  Enfield,  N.  II.  •  — 

"  Respected  Friend, 

"  Having  received  your  circular,  requesting  in- 
formation concerning  our  society,  we  freely  notice  it,  and 
are  most  willing  to  give  you  any  information  respecting  us. 

"  It  appears  your  request  extends  sufficiently  far  to  embrace 
an  exposition  of  our  moral  and  religious  tenets,  our  faith, 
principles,  and  manner  of  life,  our  secular  concerns,  &c. 

**  We  have  seen  several  historical  sketches  of  our  society 
by  different  writers ;  but  it  is  very  rare  to  find  one  free  from 
misrepresentations  of  some  kind,  which  must  be  owincp  either 
to  ignorance  or  prejudice.  Therefore,  in  our  communica- 
tions, we  may  be  somewhat  particular  on  some  points ;  in  any 
of  which,  if  there  be  any  thing  found  agreeable  to  your  de- 
sires, you  are  welcome  to  it;  and,  as  it  is  presumed  your 
publication  is  intended  for  information,  among  other  truths, 
we  hope  to  see  something  relative  to  us,  different  from  most 
of  the  descriptions  of  former  writers. 

"  In  obtaining  information  of  one  society,  you  get  a  gen- 
eral understanding  of  all ;  for  we  are  of  one  heart  and  one 
mind.     Our  faith  is  one,  our  practice  is  one. 

"  We  are  acknowledged  and  distinguished  as  a  peculiar 
people,  singular  from  all  others;  which  peculiarity  arises 
wholly  from  these  two  principles  —  our  faith  and  manner  of 
life,  which  comprise  our  motives  in  separating  from  the 
course  and  practice  of  the  world,  the  manner  in  which  our 
property  is  held,  &c.  &c. 

•'  It  is  a  fact  acknowledged  by  all  professed  Christians,  that 
here  are  two  creations,  an  old  and  a  new ;  or,  which  is  the 


I 


il   rH 


I     V. 


iM 


Ti  I 


u 

111'  ^  1 


76 


SHAKERS,    OH    TH£ 


same  thing,  two  kingdoms,  the  kingdom  of  this  worhl,  and 
tlie  kingdom  of  Christ.  It  is  also  a  truth  as  frankly  granted, 
that  these  two  creations,  or  kingdom.^  nre  headed,  the  one  hy 
the  (irst  Adam,  denominated  \,i^  id,  tna ;,,  and  the  other  h} 
the  second  Adam,  Christ  Jf-u»,  d  ;.  '.minated  tlie  new  man  — 
two  different  personages,  jwssessing  very  different  spirits,  and 
executing  very  different  works.  As  positive  as  the  preceding 
Jeclarations  are,  that  there  exist  two  distinct  creations,  and 
which  are  headed  hy  two  distinct  char.icters,  so  positive  are 
the  following: — that  the  subjects  of  each  kingdom  bear  a 
strong  resemblance  to  their  respective  king,  and  plainly  rop- 
resent  the  particular  kingdom  they  inhabit ;  for, '  As  we  have 
borne  the  image  of  the  earthly,  we  shall  also  bear  the  image 
of  the  heavenly.'     (1  Cor.  15 :  49.) 

"  Also  that  no  person  can  have  demands  upon,  and  privi- 
leges in,  these  two  nien  and  creations  at  one  and  the  same 
time.  We  must  either  hold  to  the  old,  and  have  nothing  to 
do  with  the  new,  or  we  must  come  out  and  forsake  the  old, 
and  come  into  the  new.  We  must  either  put  off  the  old  man, 
Adam,  and  his  works,  which  are  well  known  to  be  multiply- 
ing and  supporting  of  an  earthly  kingdom,  which  is  the  king- 
dom of  this  world,  or  we  must  put  on  the  new  man,  Christ 
Jesus,  and  his  works,  which  are  well  known  to  be  a  life  with- 
out spot,  chaste,  virgin,  and  unstained  by  indulgences  in  any 
of  those  things  which  a  beloved  worthy  said  constitutes  the 
world.  (1  John  2 :  15,  16.)  To  these  principles  of  faith  we 
are  strict,  and  may  be  called  rigid,  adherents ;  equally  tena- 
cious in  the  practical  part  of  the  new  man,  and  in  the  same 
degree  pointed  against  the  old. 

"The  second  part  of  this  subject  of  singularity  in  us  con- 
sists in  the  manner  in  which  we  hold  our  property,  which, 
perhaps,  is  well  known  to  be  in  common,  after  the  order  of 
the  primitive  church  in  the  days  of  the  apostles,  in  which 
state  we  have  lived  rising  forty  years,  '  of  one  heart  and  one 
soul ; '  not  any  of  us  saying  that  *  aught  of  the  things  which 
he  possessed  was  his  own,'  (Acts  4  :  32 ;)  '  buying  as  though 
we  possessed  not,'  (1  Cor.  7  :  30;)  and  '  having  nothing,  and 


\ 


UNITED    SOCIETY    OF    BELIKVERS. 


7* 


vet  possessing  all  tliinrrs.'  (2  Cor.  0  :  10.)  In  consequence 
hereof,  we  arc  retired  from  the  world,  as  not  of  that  king- 
dom ;  '  My  jiingdom  is  not  of  this  worUl,'  &-c.,  (John  18  :  3G ;) 
by  which  wc  enjoy  a  closer  communion  with  our  (lod,  and 
by  which  we  follow  the  instruction  of  the  Spirit,  which  saith, 
'  Come  ye  oui  from  among  them,  and  be  ye  separate,'  &c. 
(3Cor.  C:17.) 

"  Our  society  contains  three  distinct  families,  comprising 
233  souls;  103  males,  and  130  females.  The  number  of 
persons  over  70  is  18;  between  GO  and  70,  21 ;  between  21 
and  60,  125;  under  21,  63.  The  oldest  person  is  88. 
Deaths  since  the  gathering  of  the  society,  in  1793,  85. 

"  Our  village  is  situated  in  the  N.  W.  corner  of  the  town, 
on  the  western  shore  of  Muscomy  Pond,  a  pleasant  sheet  of 
water,  of  nearly  five  miles  in  length,  and  half  a  mile  average 
width.  Our  village  and  home  are  pleasant  to  us,  and  are  said 
to  be  so  by  travellers.  It  is  about  ten  miles  S.  E.  from 
Dartmouth  College,  forty  N.  W.  from  Concord,  and  one 
hundred  from  Boston. 

"  In  all  the  families  there  are  nearly  thirty  buildings,  una- 
dorned, except  with  neatness,  simplicity,  and  convenience, 
oesides  many  out-buildings.  Among  the  buildings  are  one 
House  of  public  worship,  one  convenient  school-house,  three 
dwelling-houses,  one  for  each  family,  sufficiently  large  to  ac- 
commodate us  as  places  for  cooking,  eating,  sleeping,  and  re- 
tirement from  labor,  and  shops  for  the  different  branches  of 
work.  Our  privilege  for  mills  is  very  small ;  consequently 
our  machinery  cannot  be  extensive.  Yet  the  little  water  that 
is  running  in  small  brooks,  which  can  be  conveniently  col- 
lected into  artificial  ponds,  is  improved,  by  their  emptying 
from  one  to  anothe. ,  and  by  the  interspersion  of  mills  upon 
their  discharging  streams.  We  have  three  saw-mills,  two 
grist-mills,  and  some  other  machinery. 

"  As  strangers,  w^ho  many  times  wish  to  call,  are  frequent- 
ly much  straitened  and  embarrassed  by  not  knowing  where  to 
call,  or  what  to  say,  we  should  be  pleased  to  have  it  particu- 
larly noticed,  that  we  have  one  building  designated  from  the 

T  * 


■ 


78 


SHAKERS,    OR    TlfE 


est  by  the  sign,  "  TruHteos'  Office,"  over  the  (l.M)r,  v\  lura 
Btriingcra  are  received,  where  our  cornnuTcial  business  id 
transacted,  and  where  civil  people  wishin^r  for  information 
may  fr<>cly  obtain  it,  or  be  directed  where  it  can  be  obtained. 
♦' In  our  occupation  we  are  agriculturists  and  mechanics. 
The  products  of  the  garden  may  be  said  to  hr.  as  important 
as  any;  wliich  are  principally  seeds,  herbs,  &n:.,  from  whirli 
this  section  of  the  country  is  chiefly  supplied.  Our  manu- 
factures are  wooden  ware,  such  as  tubs,  pails,  half-bushel 
and  other  measures,  boxes,  &,c. ;  also,  whips,  corn-brooms, 
eather,  and  various  other  articles. 

"  We  keep  from  1200  to  1500  sheep,  mostly  Saxon  and 
Merino,  which  afford  wool  for  our  own  wear,  and  is  likewise 
a  source  of  small  trade  with  us.  We  keep  about  eighty 
cows,  which  supply  us  with  milk  for  a  dairy,  for  our  own 
consumpticm  only. 

"  The  education  of  our  youth  and  children  has  been  a  sub- 
ject of  much  conversation  among  many  people.     It  has  been 
reported,  that  the  children  which  we  frequently  take  in  and 
bring  up  with  us,  are  kept  in  ignorance,  having  no  opportu- 
nity of  improving  their  minds  by  a  literary  education.     But 
the  weight  of  this  censure  is  gradually  growing  less,  by  the 
contrary  proof  to  the  hundreds  of  visitors  who  flock  into  our 
school,  and  who  are  not  at  all  sparing  of  their  high  encomi- 
ums upon  it.     It  is  conducted  partially  on  the  Lancasterian 
system,  and  is  said  to  surpass  any  of  the  common  schools 
about  us.     Our  school-room  is  furnished  with  books  and  ap- 
paratus of  a  superior  kind,  which,  we  presume,  is  not  equalled 
by  any  school  in  the  country,  save  the  one  among  our  people 
at  Canterbury,  which,  perhaps,  is  not  in  any  respect  inferior. 
"  In  this  society  are  two  physicians.     Each  family  has  its 
respective  elders  or  ministers ;  among  these  and  other  indi- 
viduals of  the  society,  are  public  speakers,  whom  you  would 
denominate  the  clergy. 

"  You  see,  from  what  we  have  here  written,  that  we  have 
aken  up  many  subjects,  and  several  of  them  explicitly  treated 
upon,  although  short;  froin  which,  together  with  the  pam 


UNITI.I)    SOCIKTY    OF    Iirf.fFVKRS. 


79 


plilet  acconi()!uiyiii4  ♦I'''*  If^tter,  wc  conclude  you  may  be  able 
to  get  considerable  of  an  under.statidirn;,  and  which  you  are 
at  liberty  to  cull  at  your  pleasure.  But  it  is  sincerely  to  be 
hoped,  if  you  j)ublish  nay  thing  concerning  us,  you  will  be 
careful  to  preserve  the  true  ideas  of  our  communications." 

From  the  pamphlet  above  mentioned  we  make  the  follow- 
ing extracts : — 

"FAITH  AND  PRINICPLES  OF  THE   SOCIETY, 

"  1.  A  life  of  innocence  and  purity,  according  to  the 
example  of  Jesus  Christ  and  his  first  true  followers;  implying 
entire  abstmence  from  all  sensual  and  carnal  gratifications. 

"  2.  Love.  —  *  By  this  shall  all  men  know  that  ye  are  my 
disciples,  if  ye  have  love  one  to  another.  Love  is  the  fulfil- 
ling of  the  law.'     This  is  our  bond  of  union. 

"3.  Peace.  — '  Follow  peace  vv^ith  all  men,'  is  a  divine 
precept;  hence  our  abstinence  from  war  and  bloodshed,  from 
all  acts  of  violence  towards  our  fellow-men,  from  all  the 
party  contentions  and  politics  of  the  world,  and  from  all  the 
pursuits  of  pride  and  worldly  ambition.  •  My  kingdom  (said 
Christ)  is  not  of  this  world.' 

"4.  Justice.  —  'Render  to  every  man  his  due.  Owe  no 
man  any  thing,  but  to  love  one  another.'  We  are  to  be  just 
and  honest  in  all  our  dealings  with  mankind,  to  discharge  all 
just  dues,  duties,  and  equitable  claims,  as  seasonably  and 
effectually  as  possible. 

"5.  Holiness.  —  *  Without  which  no  man  shall  see  the 
Lord.'  Which  signifies  to  be  consecrated,  or  set  apart  from 
a  common  to  a  sacred  use.  Hence  arise  all  our  doctrines 
and  practical  rules  of  dedicating  our  persons,  services,  and 
property,  to  social  and  sacred  uses,  having  adopted  the  exam- 
ple of  the  first  gospel  church,  in  establishing  and  supportincr 
one  consecrated  and  united  interest  by  the  voluntary  choice 
of  every  member,  as  a  sacred  privilege,  and  not  by  any  undue 
constraint  or  persuasion. 

"  G.   Goodness. —  Do  good  to  all  men,  as  far  as  oppor. 


80 


SHAKERS,    OR    THE 


tunity  and  ability  may  serve,  by  administering  acts  of  charity 
and  kindness,  and  promoting  light  and  truth  among  mankind 
'  Whatsoever  ye  would  that  men  should  do  to  you,  do  ye  even 
so  to  them.' 

"7.  Truth.  —  This  principle  is  opposed  to  falsehood^ 
lying,  deceit,  and  hypocrisy,  and  implies  fidelity,  reality, 
good,  earnest  sincerity,  and  punctuality  in  keeping  vows  and 
promises.  These  principles  are  the  genuine  basis  of  our 
institution,  planted  by  its  first  founders,  exhibited  in  all  our 
public  writings,  justified  by  Scripture  and  fair  reason,  and 
practically  commended  as  a  system  of  morality  and  religion, 
adapted  to  the  best  interest  and  happiness  of  man,  both  here 
and  hereafior. 

"MAiNJNER  OF  ADMITTIiNG  MEMBERS. 

"  1.  All  persons  who  unite  with  this  society,  in  any  de- 
gree, must  do  it  freely  and  voluntarily,  according  to  their 
own  faith  and  unbiased  judgment. 

"  2.  In  the  testimony  of  the  society,  both  public  and  pri- 
vate, no  flattery  nor  any  undue  influence  is  used,  but  the 
most  plain  and  explicit  statements  of  its  faith  and  principles 
are  laid  before  the  inquirer,  so  that  the  whole  ground  may 
be  comprehended,  as  far  as  possible,  by  every  candidate  for 
admission. 

"  -S.  No  considerations  of  property  are  ever  made  use  of, 
by  this  society,  to  induce  any  person  to  join  it,  nor  to  prevent 
any  one  from  leaving  it ;  because  it  is  our  faith,  that  no  act 
of  devotion,  or  service,  that  does  not  flow  from  the  free  and 
voluntary  emotions  of  the  heart,  can  be  acceptable  to  God,  aa 
an  act  of  true  religion. 

"4.  No  believing  husband,  or  wife,  is  allowed,  by  the 
principles  of  this  society,  to  separate  from  an  unbelieving 
partner,  except  by  mutual  agreement,  unless  the  conduct  of 
the  unbeliever  be  such  as  to  warrant  a  separation  by  the  laws 
of  God  and  man.  Nor  can  any  husband,  or  wife,  who  haa 
otherwise  abandoned  his  or  her  partner,  be  recei\ed  into 
communion  with  the  society. 


r! 


it 


UNITED    SOCIETY    OF    BELIEVERS. 


81 


"5. 


Any  person  becoming  a  member,  must  rectify  all  hia 
wrongs,  and,  as  last  and  zz  far  as  it  is  in  his  power,  discharge 
all  just  and  legal  claims,  whether  of  creditors  or  filial  heirs. 
Nor  can  any  person,  not  conforming  to  this  rule,  long  remain 
in  union  with  the  society.  But  the  society  is  not  responsi- 
ble for  the  debts  of  any  individual,  except  by  agreement 
because  such  responsibility  would  involve  a  principle  ruinous 
to  the  institution. 

"  6.  No  difference  is  to  be  made  in  the  distribution  of 
parental  estate  among  the  heirs,  whether  they  belong  to  the 
society  or  not ;  but  an  equal  partition  must  be  made,  as  far 
as  may  be  practicalle,  and  consistent  with  reason  and 
justice. 

"  7.  If  an  unbelieviig  wife  separate  from  a  believing  hus- 
band, by  agreement,  the  husband  must  give  her  a  just  and 
reasonable  share  of  the  property  ;  and  if  they  have  children 
who  have  arrived  to  years  of  understanding  sufficient  to  judge 
for  themselves,  and  who  choose  to  go  with  their  mother,  they 
are  not  to  be  disirherited  on  that  account.  Though  the 
character  of  this  institution  has  been  much  censured  on  this 
ground,  yet  we  boldly  assert  that  the  rule  above  stated  has 
never,  to  our  knowledge,  been  violated  by  this  society. 

"8.  Industry,  temperance,  and  frugality,  are  prominent 
features  of  this  institution.  No  mem1)er  who  is  able  to  labor, 
can  be  permitted  to  live  idly  upon  the  labors  of  others.  All 
are  required  to  be  employed  in  some  manual  occupation, 
according  to  their  several  abilities,  when  not  engaged  in 
other  necessary  duties." 


(  t 


m 


"  The  rules  of  government  in  the  society  are  adapted  to 
the  different  orders  of  which  it  is  composed.  In  all  (as  far 
as  respects  adults)  it  is  spiritual  ;  its  powers  and  authorities 
growing  out  of  the  mutual  faith,  love,  and  confidmcc,  of  all 
the  members,  and  harmoniously  concurring  in  the  general 
form  and  manner  of  government  established  by  the  first 
founders  of  the  society. 

"  The  leading  authority   of  the  society  is   vested   in   a 

F 


*    > 


ik     I 


h 


82 


SHAKERS,    OR    THK 


ministry,  generally  consisting  of  four  persons,  including  both 
sexes.     These,  together  with  the  elders  and  trustees,  con- 
stitute  the   general  government   of   the   society   in   all   its 
branches,  and,  being  supported  by  the  general  union  and 
approbation   of  the   members,   are   invested  with  power  to 
appoint  their  successors  and  other  subordinate  officers,  as 
occasion  may  require ;  to  counsel,  advise,  and  direct,  in  all 
matters,  wliether  of  a  spiritual  or  temporal  nature ;  to  super- 
intend the  concerns  of  the  several  families,  and  establish  all 
needful  orders,  rules,  and  regulations,  for  the  direction  and 
protection  of  the  several  branches  of  the  society ;  but  no  rule 
can  be  made,  nor  any  member  assume  a  lead,  contrary  to  the 
original  faith  and  known  principles  of  the  society.      And 
nothing  which  respects  the  government,  order,  and  general 
arrangement,  of  the  society  is  considered  as  fully  established 
until  it  has  received  the  general  approbation  of  the  society, 
or  of  that  branch  thereof  which  it  more  immediately  con- 
cerns. 

"  This  community  is  divided  into  several  different  branches, 
commonly  called  families.  This  division  is  generally  made 
for  the  sake  of  convenience,  and  is  often  rendered  necessary 
on  account  of  local  situation  and  occurrent  circumstances ; 
but  the  proper  division  and  arrangement  of  the  community, 
without  respect  to  local  situation,  are  into  three  classes,  or 
progressive  degrees  of  order, 

"  Those  children  taken  into  the  society  are  treated  with 
care  and  tenderness,  receive  a  good  school  education,  and, 
according  to  their  genius,  are  trained  to  industry  and  virtu- 
ous habits,  restrained  from  vice,  and,  at  a  suitable  age,  led 
into  the  knowledge  of  the  sacred  Scriptures,  and  practically 
taught  the  divine  precepts  contained  in  them,  particularly 
those  of  Jesus  Christ  and  the  apostles. 

"  During  a  period  of  more  than  forty  years,  since  the 
permanent  establishment  of  this  society  at  New  Lebanon 
and  Watervliet,  there  never  has  been  a  legal  claim  entered 
by  any  person  for  the  recovery  of  property  brought  into  the 
society     but  all  claims  of  that  nature,  if  any  have  existed, 


UNITED    SOCIKTY    OF    BELIEVKUS. 


83 


have  been  amicably  settled,  to  the  satisfaction  of  the  parties 
concerned.  Complaints  and  legal  prosecutions  have  not, 
hitherto,  come  from  persons  who  brought  property  into  the 
institution,  but  from  those  who  came  destitute  of  property, 
and  who,  generally  speaking,  have  been  no  benefit  to  the 
society  in  any  way,  but,  on  the  contrary,  after  having 
enjoyed  its  hospitality,  and  brought  no  small  share  of  trouble 
upon  the  p«ople,  have  had  the  assurance  to  lay  claim  to 
wages  which  they  never  earned,  or  property  to  which  they 
never  had  any  just  or  legal  claim. 

"  No  person  can  be  received  into  this  order  until  he  shall 
have  settled  all  just  and  legal  claims,  both  of  creditors  and 
filial  heirs ;  so  that  whatever  property  he  may  possess,  may 
be  justly  and  truly  his  own.     Minors  cannot  be  admitted  as 
covenant  members  of  this  order ;  yet  they  may  be  received 
under  its  immediate  care  and  protection.     And  when  they 
shall  have  arrived  at  lawful  age,  if  they  should  choose  to  con- 
tinue in  the  society,  and  sign  the  covenant  of  the  order,  and 
support   its  principles,   they    are   then   admitted   to  all  the 
privileges  of  members.      The  members  of  this  order  are  all 
equally  entitled  to  the  benefits  and  privileges  thereof,  without 
any  difference  made  on  account  of  what  any  one  may  have 
contributed  to  the  interest  of  the  society.     All  are  equally 
entitled   to  their  support   and  maintenance,   and   to   every 
necessary  comfort,  whether  in  health,  sickness,  or  old  age,  so 
long  as  they  continue  to  maintain  the  principles,  and  con 
form  to  the  orders,  rules,  and  regulations,  of  the  institution 
They,  therefore,  give  their  property  and   services  for  the 
most  valuable  of  all  temporal  considerations  —  an  ample  se- 
curity, during  life,  for  every  needful  support,  if  they  continue 
faithful  to  their  contract  and  covenant,  the  nature  of  whicti 
they  clearly  understand  before  they  enter  into  it. 

"  We  believe  it  will  be  generally  granted  that  the  his- 
tory of  the  world  does  not  furnish  a  single  instance  of  any 
religious  institution  which  has  stood  fil\y  years  without  a 
visible  declension  of  the  principles  of  the  institution,  in  the 
general  purity  and  integrity  of  it:?  members.     This  ha?  been 


ii 


ij 


B4 


SHAKERS. 


generally  acknowledged  by  the  devotees  of  such  institutions, 
and  facts  have  fully  verified  it.  But  we  would  appeal  to  the 
candid  judgment  of  those  who  have  known  this  institution 
from  the  beginning,  and  have  had  a  fair  opportunity  of  ob- 
serving the  progress  of  its  improvement,  whether  they  have, 
in  reality,  found  any  declension,  either  in  the  external  order 
and  regulations  of  the  society,  or  in  the  purity  and  integrity 
of  its  members,  in  the  general  practice  of  the  moral  and 
Christian  duties ;  and  whether  they  have  not,  on  the  contra- 
ry, discovered  a  visible  and  manifest  increase  in  all  these 
r^«.pects.  And  hence  they  may  judge  for  themselves,  whether 
the  moral  character  of  the  society,  and  its  progressive  improve- 
ment, can  be  ascribed  to  any  other  cause  than  the  blessing, 
protection,  and  government,  of  Divine  Power  and  Wisdom." 

This  denomination  is  also  styled  the  millennial  church. 
Although  celibacy  is  enjoined  by  the  Shakers  upon  their 
members,  yet  their  numbers  rather  hicrease,  by  converts 
from  the  world. 

There  are  fifteen  societies  of  Shakers  in  the  United  States, 
located  in  the  following  places  :  — Alfred,  New  Gloucester,' 
and  Poland,  Me. ;  Canterbury  and  Enfield,  N.  .11. ;  Shirley,' 
Harvard,  Tyringham,  and  Hancock,  Mass. ;  Enfield,  Conn. ; 
Watervliet  and  New  Lebanon,  N.  Y. ;  Union  Village  and 
Watervliet,  Ohio;  Pleasant  Hill  and  South  Union,  Ky!  The 
number  of  Shakers  in  the  United  States  is  about  GOOO. 

This  sect  of  Christians  arose  at  Manchester,  in  England; 
and  Ann  Lee  has  the  credit  of  being  its  founder.  They 
derive  their  name  from  their  mann^^r  of  worship,  which  is  per- 
formed  by  singing,  dancing,  and  clapping  their  hands  in  regu- 
lar time,  to  a  novel,  but  rather  pleasant  kind  of  music.  This 
sect  was  persecuted  in  England,  anc  came  to  America  in  1774. 
They  first  settled  in  Watervliet,  nea^  Albany,  N.  Y.  They 
have,  or  think  they  have,  revelations  from  Heaven,  or  gifts  from 
the  Holy  Spirit,  which  direct  them  in  the  choice  of  their  lead- 
ers, and  in  other  important  concerns.  Their  dress  and  man- 
ners are  similar  to  those  of  the  society  of  Friends ;  hence  they 


REFORMATION. 


85 


are  often  called  Shaking  Quakers.  They  display  great  skill 
and  science  in  agriculture,  horticulture,  and  the  mechanic 
arts ;  and  their  honesty,  industry,  hospitality,  and  neatness, 
are  proverbial.  These  people  choose  their  locations  wth 
great  taste  and  judgment.  A  Shaker  nllage  always  presents 
a  scene  of  beauty. 

We  close  this  article  with  an  extract  from  a  speech  of  the 
Hon.  John  Breathitt,  late  governor  of  Kentucky. 

"  Much  has  been  urged  against  Shakerism,  much  has  been 
isaid  against  their  covenant ;  but,  I  repeat  it,  that  individual 
who  is  prepared  to  sign  the  church  covenant,  stands  in  an 
enviable  situation :  his  situation  is,  indeed,  an  enviable  one, 
who,  devoted  to  God,  is  prepared  to  say  of  his  property,  *  Here 
it  is,  little  or  muchj  take  it,  and  leave  me  unmolested  to 
commune  with  my  God.  Indeed,  I  dedicate  myself  to  what  ? 
not  to  a  fanatical  tenet ;  O,  no !  to  a  subject  far  beyond ;  to 
the  worship  of  Almighty  God,  tht  gjeat  Creator  and  Govern- 
or of  the  universe.  Under  the  influence  of  his  love,  I  give 
my  all :  only  let  me  worship  according  to  my  faith,  and  in  a 
manner  I  believe  acceptable  to  my  God  ! ' 

"  I  say  again,  the  world  cannot  produce  a  parallel  to  the 
situation  which  such  a  man  exhibits  —  resigned  to  the  will 
of  Heaven,  free  from  all  the  feelings  of  earthly  desire,  and 
pursuing,  quietly,  the  peaceful  tenor  of  his  way." 


REFORMATION. 

This  term  is  used,  by  way  of  eminence,  to  denote  that 
great  change  which  took  place  in  the  Christian  world,  under 
the  ministry  of  Luther,  C:  ;ln,  Zuinglius,  Melancthon,  and 
others,  who  successifully  jpy>ased  some  of  the  doctrines,  and 
many  of  the  practices,  of  Utt;  Roman  church.  It  commenced 
at  Wittemberg,  in  Saxony,  in  1517,  and  greatly  weakened 
ihe  Papal  authority. 
8 


if 


I 


8€ 


UEFORMATION. 


I 


It  was  Trom  causes  seemingly  fortuitous,  and  from  a  source 
very  inconsiderable,  that  all  the  mighty  eftects  of  the  refor- 
mation flowed.  Leo  X.,  when  raised  to  the  Papal  throne,  in 
1513,  found  the  revenues  of  the  church  exhausted  by  the 
vust  projects  of  his  two  ambitious  predecessors.  His  own 
temper,  naturally  liberal  and  enterprising,  rendered  him  in- 
capable of  severe  and  patient  economy ;  and  his  schemes  for 
aggrandizing  the  family  of  Medici.s,  his  love  of  splendor,  and 
his  munificence  in  rewarding  men  of  genius,  involved  him 
daily  in  new  expenses,  in  order  to  provide  a  fund  for  which, 
he  tried  every  device  that  the  fertile  invention  of  priests  had 
fallen  upon,  to  drain  the  credulous  midtitude  of  their  wealth. 
Among  others,  he  had  recourse  to  a  sale  of  indulgences. 

The  Romish  church  believe  that  pious  persons  may  do 
works  of  supererogation,  that  is  to  say,  more  good  works 
than  are  necessary  for  tht.ir  own  salvation.  All  such  works, 
according  to  their  doctrine,  are  deposited,  together  with  the 
infinite  merits  of  Jesus  Christ,  in  one  iT>exhaustible  treasury. 
The  keys  of  this  were  committed  to  St.  Peter,  and  to  his 
successors  the  popes,  who  may  open  it  at  pleasure,  and,  by 
transferring  a  portion  of  this  superabundant  merit  to  any 
particular  person  for  a  sum  of  money,  may  convey  to  him 
either  pardon  for  his  own  sins,  or  a  release  for  any  one,  for 
whom  he  feels  an  interest,  from  the  pains  of  purgatory. 
Such  indulgences  were  offered  as  a  recompense  for  those 
who  enijaiTed  in  the  wars  of  the  crusades  against  the  Infidels. 
Since  those  times,  the  power  of  granting  indulgences  has 
been  greatly  abused  in  the  church  of  Rome.  Pope  Leo  X., 
finding  thai  the  sale  of  indulgences  was  likely  to  be  lucrative, 
granted  to  vVlbert,  elector  of  Mentz  and  archbishop  of  Mag- 
deburg, the  benefit  of  the  indulgences  of  Saxony,  and  the 
neighboring  parts,  and  farmed  out  those  of  other  countries  to 
the  highest  bidders;  who,  to  make  the  best  of  their  bargain, 
procured  the  ablest  preachers  to  cry  up  the  value  of  the 
commodity.  The  form  of  these  indulgences  was  as  follows :  — 
"  May  our  Lord  Jesus  Christ  have  mercy  upon  thee,  and 
absolve  thee  by  the  merits  of  his  most  holy  passion.     And  f, 


UKIi'OkMATION. 


81 


b)'  his  authority,  that  of  his  blessed  apo^•tles,  Peter  and  Paul 
and  of  the  most  holy  pope,  granted  and  committed  to  me  in 
these  parts,  do  absolve  thee,  first,  from  all  ecclesiastical  cen« 
Bures,  in  whatever  manner  they  may  have  been  incurred; 
then  from  all  thy  sins,  *'ansgressions,  and  excesses,  liovr 
enormous  soever  they  may  be;  even  from  such  as  are  re- 
served for  the  cognizance  of  the  holy  see,  and  as  far  as  the 
keys  of  the  holy  church  extend.  I  remit  to  you  all  punish- 
ment which  you  deserve  in  purgatory  on  their  account ;  and 
I  restore  you  to  the  holy  sacraments  of  the  church,  to  the 
unity  of  the  faithful,  and  to  that  innocence  and  purity  which 
you  possessed  at  baptism ;  so  that,  when  you  die,  the  gates  of 
punishment  shall  be  shut,  and  the  gates  of  the  paradise  of 
delight  shall  be  opened;  and  if  you  shall  not  die  at  present, 
this  grace  shall  remain  in  full  force  when  you  are  at  the 
point  of  death.  In  the  name  of  the  Father,  Son,  and  the 
Holy  Ghost." 

According  to  a  book,  called  the  "  Tax  of  the  Sacred  Roman 
Chancery,"  in  which  are  the  exact  sums  to  be  levied  for  the 
pardon  of  each  particular  sin,  some  of  the  fees  are  thus 
stated  :  —  For  simony,  10s.  6^/. ;  for  sacrilege,  10s.  6(1. ;  for 
taking  a  false  oath,  9s. ;  for  robbing,  12s. ;  for  burning  a 
neighbor's  house,  12s. ;  for  defiling  a  virgin,  9s. ;  for  murder- 
ing a  layman,  7s.  6r/. ;  for  keeping  a  concubine,  10s.  Qd. ;  for 
laying  violent  hands  on  a  clergyman,  lOi:.  6d, 

The  terms  in  which  the  retailers  of  tLese  abominable 
licenses  described  their  advantages  to  the  purchasers,  and 
the  arguments  with  which  they  urged  the  necessity  of  ob- 
taining them,  were  so  extravagant  ihat  they  appear  almost 
incredible.  "  If  any  man,"  said  they,  "  purchase  letters  of  in- 
dulgence, his  soul  may  rest  secure  with  respect  to  its  salvation. 
The  souls  confined  in  purgatory,  for  whose  redemption  indul- 
gences are  purchased,  as  soon  as  the  money  is  paid,  instantly 
escape  from  that  place  of  torment,  and  ascend  into  heaven." 
They  said  that  the  efficacy  of  indulgences  was  so  great,  that 
the  most  heinous  sins  \/ould  be  remitted  and  expiated  by 
them,  and  the  pe.'son  be  freed  both  from  punishment  and 


i 


88 


REFORMEP    DUTCH    CHURCH. 


guilt ;  this  was  the  unspeakable  gift  of  God,  .n  order  to 
reconcile  man  to  himself;  the  cross  erected  by  the  preachers 
of  indulgences  was  equally  efficacious  with  the  cross  of 
Christ.  •«  Lo,"  said  they,  "  the  heavens  are  open ;  if  you 
enter  not  now,  when  will  you  enter?  For  twelve  pence 
you  may  redeem  the  soul  of  your  father  out  of  purgatory ; 
and  are  you  so  ungrateful  that  you  will  not  rescue  the 
soul  of  your  parent  from  torment  ?  If  you  had  but  one  coat, 
you  ought  to  strip  yourself  of  that  instantly,  and  sell  it,  in 
order  to  purchase  such  benefit,"  &c. 

It  was  against  these  preachers  of  licentiousness,  and  their 
diabolical  conduct,  that  Luther  began  first  to  declaim. 


REFORMED  CHURCHES. 

The  Reformed  churches  comprehend  the  whole  Protestant 
churches  in  Europe  and  America,  whether  Lutheran,  Cal- 
vinistic,  Independent,  Quaker,  Baptist,  or  any  other  de- 
nomination who  disi5ent  from  the  church  of  Rome.  The 
term  Reformed  is  now,  however,  more  particularly  employed 
to  distinguish  the  Calvinists  from  the  Lutherans. 

The  Reformed  churches  in  America  are  the  two  follow- 
ing :  — 

REFORMED  DUTCH  CHURCH. 

This  is  the  oldest  body  of  Presbyterians  in  America :  it 
descended  immediately  from  the  church  of  Holland;  and,  for 
about  a  century  from  its  commencement  in  this  country,  it 
hung  in  colonial  dependence  on  the  Classis  of  Amsterdam, 
and  the  Synod  of  North  Holland,  and  was  unable  to  ordain 
a  minister,  or  perform  any  ecclesiastical  function  of  the  kind, 
without  a  reference  tO  the  parent  country  and  mother  church. 

The  origin  of  this  church  will  lead  us  back  to  the  earliest 


RKrURMED    DUTCH    CHUUCH. 


89 


nistory  of  the  city  and  state  of  New  York;  for  they  wcie  firsi 
settled  by  this  people,  and  by  them  a  foundation  was  laid  for 
the  first  churches  of  this  persuasion,  the  most  distinguished 
of  which  were  planted  at  New  York,  (then  called  New 
Amsterdam,)  Flatbush,  Esopus,  and  Albany.  The  church 
at  New  York  was  probably  the  oldest,  and  was  founded  at, 
or  before,  the  year  1G39 ;  this  is  the  earliest  period  to  which 
its  records  conduct  us.  The  first  minister  was  the  Rev.  Ev- 
arardus  Bogardus.  But  when  he  came  from  Holland,  does 
not  appear.  Next  to  him  were  two  ministers  by  the  name 
of  Megapolensis,  John  and  Samuel. 

The  first  place  of  worship  built  by  the  Dutch  in  the  colony 
of  New  Netherlands,  as  it  was  then  called,  was  erected  in 
the  fort  at  New  York,  in  the  year  1642.  The  second,  it  is 
believed,  was  a  chapel  built  by  Governor  Stuyvesant,  in  what 
is  now  called  the  Bowery.  In  succession,  chirches  of  this 
denomination  arose  on  Long  Island,  in  Schenectady,  on 
Staten  Island,  and  in  a  number  of  towns  on  the  Hudson 
River,  and  several,  it  is  believed,  in  New  Jersey.  But  the 
churches  of  New  York,  Albany,  and  Esopus,  were  the  most 
important,  and  the  ministers  of  these  churches  claimed  and 
enjoyed  a  kind  of  episcopal  dignity  over  the  surrounding 
churches. 

The  Dutch  church  was  the  established  religion  of  the 
colony,  until  it  surrendered  to  the  British  in  1664;  after 
which  its  circumstances  were  materially  changed.  Not  lonor 
after  the  colony  passed  into  the  hands  of  the  British,  an  act 
was  passed,  which  went  to  establish  the  Episcopal  church  as 
the  predominant  party ;  and  for  almost  a  century  after,  the 
Dutch  and  English  Presbyterians,  and  all  others  in  the  col- 
ony, were  forced  to  contribute  to  the  support  of  that  church. 

The  first  judicatory  higher  than  a  consistory,  among  this 
people,  was  a  Coetus,  formed  in  1747.  The  object  and 
powers  c^  this  assembly  were  merely  those  of  advice  and 
fraternal  intercourse.  It  could  not  ordain  ministers,  nor 
judicially  decide  in  ecclesiastical  disputes,  without  the  con« 
sent  of  the  Chassis  of  Amsterdam. 
8* 


90 


REFORMED    HERMAN    CHURCH. 


i      1 


The  first  regular  Classia  among  the  Dutch  was  formed  in 
1757.  But  the  formation  of  tliis  Classis  involved  this  inhin 
church  in  the  most  unhappy  collisions,  which  sometimes 
threatened  its  very  existence.  These  disputes  continued  for 
many  years,  by  which  two  parties  were  raised  in  the  church, 
one  of  which  was  for,  and  the  other  against,  an  ecclesiastical 
subordination  to  the  judicatories  of  the  mother  church  and 
country.  These  disputes,  in  which  eminent  men  on  both 
sides  were  concerned,  besides  disturbing  their  own  peace 
and  enjoyment,  produced  unfavorable  impressions  towards 
them  among  their  brethren  at  home. 

In  1766,  John  H.  Livingston,  D.  D.,  then  a  young  man, 
went  from  New  York  to  Holland,  to  prosecute  his  studies  in 
the  Dutch  universities.  By  his  represent  .itions,  a  favorable 
disposition  was  produced  towards  the  American  church  in 
that  country ;  and,  on  his  return,  in  full  convention  of  both 
parties,  an  amicable  adjustment  of  their  differences  was  made, 
and  a  friendly  correspondence  was  opened  with  the  church 
in  Holland,  which  was  continued  until  the  revolution  of  the 
country  under  Bonaparte. 

The  Dutch  church  suffered  much  in  the  loss  of  its  mem- 
bers, and  in  other  respects,  by  persisting  to  maintain  its 
service  in  the  Dutch  language  after  it  had  gone  greatly  into 
disuse.  The  solicitation  for  English  preaching  was  long 
resisted,  and  Dr.  Laidlie,  a  native  of  Scotland,  was  the  first 
mmister  in  the  Dutch  church  in  North  America,  who  was 
expressly  called  to  officiate  in  the  English  language. 


REFORMED  GERMAN  CHURCH. 


As  the  Dutch  Reformed  church  in  this  country  is  an  exact 
counterpart  of  the  church  of  Holland,  so  the  German  Re- 
formed is  of  the  Reformed  or  Calvinistic  church  of  Germa- 
ny. The  people  of  this  persuasion  were  among  the  early 
settlers  of  Pennsylvania:  here  their  churches  M'ere  first 
formed ;  but  they  are  now  to  be  found  in  nearly  all  the  states 


RESTDKATKtNISTS. 


91 


^outh  and  west  of  tlie  one  above  named.  The  Geruiaii 
Reformed  churches  in  this  country  remained  in  a  scattered 
aiul  neglected  state  until  174G,  when  the  llev.  Michael 
Schlatter,  who  was  sent  from  Europe  for  the  purpose,  collected 
fhem  together,  and  put  their  concerns  in  a  more  prosperous 
train.  They  have  since  increased  to  a  numerous  body,  and 
are  assuming  an  important  stand  among  the  American  Pres- 
byterians. 

This  denom  ^ition  is  scattered  over  the  Middle,  Western, 
and  Southern  States,  but  is  most  numerous  in  the  states  of 
Ohio  and  Pennsylvania.  The  population  of  this  church  in 
tlie  United  Stat(  s  is  estimated  at  300,000 ;  180  ministers,  GOO 
congregations,  and  30,000  communicants. 


RESTORATIONISTS. 

The  Restorationists  are  those  who  believe  that  all  men  will 
ultimately  become  holy  and  happy.  They  maintain  that  God 
created  only  to  bless,  and  that,  in  pursuance  of  that  purpose, 
he  sent  his  Son  to  "  be  for  salvation  to  the  ends  of  the  earth  ;  " 
that  Christ's  kingdom  is  moral  in  its  nature,  and  extends  to 
moral  beings  in  every  state  or  mode  of  existence;  that  the 
probation  of  man  is  not  confined  to  the  present  life,  but 
extends  through  the  mediatorial  reign ;  and  that,  as  Christ 
died  for  all,  so,  before  he  shall  have  delivered  up  the  kingdom 
to  the  Father,  all  shall  be  brought  to  a  participation  of  the 
knowledge  and  enjoyment  of  that  truth  which  maketh  free 
from  the  bondage  of  sin  and  death.  They  believe  in  a  gen- 
eral resurrection  and  judgment,  when  those  who  have  im- 
proved their  probation  in  this  life  will  be  raised  to  more 
perfect  felicity,  and  those  who  have  misimproved  their  oppor- 
tunities on  earth  will  come  forward  to  shame  and  condemnp^ 
tion,  which  will  continue  till  they  become  truly  penitent  ; 
that  punishment  itself  is  a  mediatorial  work,  a  discipline^ 


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RKSTORATIONISTS. 


perfectly  consistent  with  mercy ;  that  it  is  a  means  employee 
by  Christ  to  humble  and  subdue  the  stubborn  will,  and  pre- 
pure  the  mind  to  receive  a  manifestation  of  the  goodness  of 
God,  which  leadeth  the  sinner  to  true  repentance.     (See  Gen. 
12:3;   22:18.     Gal.  3  :  8.     Isa.  45  :  22,  23.     Phil. 2:  10, 
11.     Rev.  5:  13.     1  Tim.  2:1-0.     Col.  1 :  20.     Eph.  1  :  7 
—11.     Rom.  5  :  12—21 ;  8  :  20,  21.     1  Cor.  15  :  24—28.) 
They  contend  that  this  doctrine  is  not  only  sustained  by 
particular  texts,  but  grows  necessarily  out  of  some  of  the  first 
principles  of  divine  revelation.     They  maintain  that  it  is  im- 
inediately  connected  with  the  perfections  of  the  Deity ;   that 
God,  being  infinitely  benevolent,  must  have  desired  the  hap- 
piness of  all  his  offspring ;  that  his  infinite  wisdom  would 
enable  him  to  form  a  perfect  plan,  and  his  almighty  power 
will    secure   its  accomplishment.     They   contend    that   the 
mission  of  Christ  is  abortive  on  any   other  plan,  and  that 
nothing  short  of  the  "  restitution  of  all  things"  can  satisfy  the 
ardent  desires  of  every  pious  soul.     On  this  system  alone  can 
they  reconcile  the  attributes  of  justice  and  mercy,  and  secure 
to  the  Almighty  a  character  worthy  of  our  imitation. 

They  insist  that  the  words  rendered  everlasting,  eternal,  and 
forever,  which  are,  in  a  few  instances,  applied  to  the  misery 
of  the  wicked,  do  not  prove  that  misery  to  be  endless,  be- 
cause these  terms  are  loose  in  tlieir  signification,  and  are 
frequently  used  in- a  limited  sense;  that  the  original  terms, 
being  often  used  in  the  plural  number,  clearly  demonstrate 
that  the  period,  though  indefinite,  is  limited  in  its  very  nature. 
They  maintain  that  the  meaning  of  the  term  must  always  be 
sought  in  the  subject  to  which  it  is  applied,  and  that  there  is 
nothing  in  the  nature  of  punishment  w'lich  will  justify  an 
endless  sense.  They  believe  that  the  doctrine  of  the  restora- 
tion is  the  most  consonant  to  the  perfections  of  the  Deity,  the 
most  worthy  of  the  character  of  Christ,  and  the  only  doctrine 
which  will  accord  with  pious  and  devout  feelings,  or  harmo- 
nize with  the  Scriptures.  They  teach  their  followers  that 
ardent  love  to  God,  active  benevolence  to  man,  and  personal 
meekness  and  purity,  are  the  natural  res  ilts  of  these  views 


RESTORATIONISTS. 


i»3 


Though  the  Restorationists,  as  a  separate  sect,  have  arisen 
within  a  few  years,  their  sentiments  are  by  no  means  new 
Clemens  Alexandrinus,  Origen,  Didymus  of  Alexandria^ 
Gregory  Nyssen,  and  several  others,  among  the  Christian 
fathers  of  the  first  four  centuries,  it  is  said,  believed  and  ad- 
vocated the  restoration  of  all  fallen  intelligences.  A  branch 
of  the  German  Baptists,  before  the  reformation,  held  this 
doctrine,  and  propagated  it  in  Germany.  Since  the  ref- 
ormation, this  doctrine  has  had  numerous  advocates ;  and 
some  of  them  have  been  among  the  brightest  ornaments  of  the 
church.  Among  the  Europeans,  we  may  mention  the  names 
of  Jeremy  White,  of  Trinity  College,  Dr.  Burnet,  Dr.  Cheyne, 
Chevalier  Ramsay,  Dr.  Hartley,  Bishop  Newton,  Mr.  Stone- 
house,  Mr.  Petitpierre,  Dr.  Cogan,  Mr.  Lindsey,  Dr.  Priestley, 
Dr.  Jebb,  Mr.  Relly,  Mr.  Kenrick,  Mr.  Belsham,  Dr.  South- 
worth,  Smith,  and  many  others.  In  fact,  the  restoration  is  the 
commonly-received  doctrine  among  the  English  Unitarians 
at  the  present  day.  In  Germany,  a  country  which,  for  several 
centuries,  has  taken  the  lead  in  all  theological  reforms,  the 
Orthodox  have  espoused  this  doctrine.  The  restoration  was 
introduced  into  America  about  the  middle  of  the  eighteenth 
century,  though  it  was  not  propagated  much  till  about  1775 
or  1780,  when  John  Murray  and  Elhanan  Winchester  be- 
came public  advocates  of  this  doctrine,  and  by  their  untiring 
labors  extended  it  in  every  direction.  From  that  time  to  the 
present,  many  men  have  been  found,  in  all  parts  of  our  coun- 
try, who  have  rejoiced  in  this  belief.  This  doctrine  found 
able  advocates  in  the  learned  Dr.  Chauncy,  of  Boston,  Dr. 
Rush,  of  Philadelphia,  and  Dr.  Smith,  of  New  York :  Mr. 
Foster,  of  New  Hampshire,  may  also  be  mentioned  as  an 
advocate  of  the  restoration. 

Most  of  the  writers  whose  names  are  given  above,  did  not 
belong  to  a  sect  which  took  the  distinctive  name  of  Restora- 
tionists. They  were  found  in  the  ranks  of  the  various  sects 
into  which  the  Christian  world  has  been  divided.  And  those 
who  formed  a  distinct  sect  were  more  frequently  denominated 
Universaiists  than  Restorationists.     In  1785,  a  convention 


94 


RKJtTOKATlOiVISTS, 


was  organized  at  Oxibrd,  Massachusetts,  under  the  auspices 
of  Messrs.  Winchester  and  Murray.  And  as  all  who  had 
embraced  universal  salvation  believed  that  the  effects  of  sin 
and  the  means  of  grace  extended  into  a  future  life,  the  terms 
Restorationist  and  Univcrsalist  were  then  used  as  synony- 
mous; and  those  who  formed  that  convention  adopted  the 
latter  as  their  distinctive  name. 

During  the  first  twenty-five  years,  the  members  of  the 
Universalist  convention  were  believers  in  a  future  retribution 
But,  about  the  year  1818,  Hosea  Ballon,  now  of  Boston,  ad- 
vanced the  doctrine  that  all  retribution  is  confined  to  this 
world.  That  sentiment,  at  first,  was  founded  upon  the  old 
Gnostic  notion  that  all  sin  originates  in  the  flesh,  and  that 
death  freer,  the  soul  from  all  impurity.  Subsequently,  some 
of  the  advocates  for  the  no-future  punishment  scheme  adopted 
the  doctrine  of  materialism,  and  hence  maintained  that  the 
soul  was  mortal ;  that  the  whole  man  died  a  temporal  death, 
and  that  the  resurrection  was  the  grand  event  which  would 
introduce  all  men  into  heavenly  felicity. 

Those  who  have  since  taken  to  themselves  the  name  of 
Restorationists,  viewed  these  innovations  as  corruptions  of 
the  gospel,   and  raised  their  voices   against  them.     But  a 
majority  of  the  convention  having  espoused  those  sentiments 
no  reformation  could  be  efiected.     The  Restorationists,  be^ 
hevmg  these  errors  to  be  increasing,  and  finding  in  the  con- 
nection what  appeared  to  them  to  be  a  want  of  engagedness  in 
the  cause  of  true  piety,  and  in  some  instances  an  open  oppo- 
sition to  the  organization  of  churches,  and  finding  that  a 
spirit  of  levity  and  bitterness  characterized  the  public  labors 
of  their  brethren,  and  that  practices  were  springing  up  totally 
repugnant  to  the  principles  of  Congregationalism,  resolved  to 
obey  the  apostolic  injunction,  by  coming  out  from   among 
them,  and  forming  an  independent  association.     Accordingly"" 
a  convention,  consisting  of  Rev.  Paul  Dean,   Rev.    David 
Pickering,  Rev.  Charles  Hudson,  Rev.  Adin  Ballon,   Rev 
Lyman  Maynard,  Rev.  Nathaniel  Wright,  Rev.  Philemon  R 
Russell,  and  Rev.  Scth  C^iandler,  and  several  laymen,  met  at 


UMVEUSALISTS. 


95 


Mendon,  Massachusetts,  August  17,  1831,  and  formed  them- 
selves into  a  distinct  sect,  and  took  the  name  of  Universal 
liestorationists. 

The  Restorationists  are  Congregationalista  on  the  subject 
of  church  government. 

The  differfncc  between  the  Restorationists  and  Universal- 
ists  relates  principally  to  the  subject  of  a  future  retribution. 
The  Universalists  believe  that  a  full  and  perfect  retribution 
takes  place  in  this  world,  that  our  conduct  here  cannot  affect 
our  future  condition,  and  that  the  moment  man  exists  after 
death,  he  will  be  as  pure  and  as  happy  as  the  angels.  From 
these  views  the  Restorationists  dissent.  They  maintain  that 
a  just  retribution  does  not  take  place  in  time  ;  that  the  con- 
science of  the  sinner  becomes  callous,  and  does  not  increase 
in  the  severity  of  its  reprovings  with  the  increase  of  guilt ; 
that  men  are  invited  to  act  with  reference  to  a  future  life ; 
that,  if  p!'(  ire  made  perfectly  happy  at  the  commencement  of 
the  next  state  of  existence,  they  are  not  rewarded  according 
to  their  deeds ;  that,  if  death  introduces  them  into  heaven, 
they  are  saved  by  death,  and  not  by  Christ ;  and  if  they  are 
made  happy  by  being  raised  from  the  dead,  they  are  saved  by 
physical,  and  not  by  moral  means,  and  made  happy  without 
their  agency  or  consent ;  that  such  a  sentiment  weakens  the 
motives  to  virtue,  and  gives  force  to  the  temptations  of  vice ; 
that  it  is  unreasonable  in  itself,  and  opposed  to  many  passages 
of  Scripture.  (See  Acts  24  :  25 ;  17  :  30,  31.  Heb.  9  : 
27,  28.  Matt.  11  :  23,  24.  2  Pet.  2:9.  2  Cor.  5  :  8— 
1 1.  John  5  :  28,  29.  Matt.  10  :  28.  Luke  12  :  4,  5 ;  16 : 
19—31.     1  Pet.  3.  18—20.) 


UNIVERSALISTS. 


The  grand  distinguishing  characteristic  of  this  class  of 
Christians  is  their  belief  in  the  final  holiness  and  happiness 
of  the  whole  human  family.     Some  of  them  believe  that  all 


90 


UNIVKUSALISTS. 


V 


punishment  for  sin  is  endured  in  tlie  present  state  of  exist- 
ence, while  others  believe  it  extends  into  the  future  life  ;  but 
all  agree  that  it  is  administered  in  a  spirit  of  kindness,  is 
mtended  for  the  good  of  those  who  experience  it,  and  that  it 
will  finally  terminate,  and  be  succeeded  by  a  state  of  perfect 
and  endless  holiness  and  happiness. 

DOCTRINE. 
The  following  is  the  "  Profession  of  Belief,"  adopted  by 
the  General  Convention  of  Universalists  in  the  United  States, 
at  the  session  holden  in  1803.     It  has  never  been  altered, 
and  it  is  perfectly  satisfactory  to  the  denomination. 

"  Art.  I.  We  believe  that  the  Holy  Scriptures  of  the  Old 
and  New  Testaments  contain  a  revelation  of  the  character 
of  God,  and  of  the  duty,  interest,  and  final  destination,  &f 
mankind. 

"  Art.  II.  We  believe  that  there  is  one  God,  whose  na- 
ture is  love  ;  revealed  in  one  Lord  Jesus  Christ,  by  one  Holy 
Spirit  of  grace,  who  will  finally  restore  the  whole  family 
of  mankind  to  holiness  and  happiness. 

"  Art.  hi.  We  believe  that  holiness  and  true  happmess 
are  inseparably  connected,  and  that  believers  ought  to  be 
careful  to  maintain  order,  and  practise  good  works ;  for  these 
things  are  good  and  profitable  unto  men." 

HISTORY. 
Universalists  claim  that  the  salvation  of  all  men  was  taught 
by  Jesus  Christ  and  his  apostles.  It  was  also  taught  and 
defended  by  several  of  the  most  eminent  Christian  fathers ; 
such  as  Clemens  Alexandrinus,  Origen,  &c.  In  the  third 
and  fourth  centuries,  this  doctrine  prevailed  extensively,  and, 
for  aught  which  appears  to  the  contrary,  was  then  accounted 
orthodox.  It  was  at  length  condemned,  however,  by  the  fifth 
general  council,  A.  D.  553 ;  after  which,  we  find  few  traces 
of  it  through  the  dark  ages,  so  called. 

It  revived  at  the  period  of  the  reformation,  and  since  that 


UMVERSALISTS. 


97 


time  nas  found  many  able  and  fearless  advocates ;  —  in  Swit 
zerland,  Petitpierre   and  Lavater ;   in  Germany,  Seigvolk, 
Everhard,    Steinbart,    and    Semler;    in    Scotland,    Purves, 
Douglass,  and  T.  S.  Smith;  in  England,  Coppin,  Jeremy 
White,  Dr.   H.   More,   Dr.  T.  Burnet,  Whiston,   Hartley, 
Bishop  Newton,  Stonehouse,  Barbauld,  Lindsey,  Priestley, 
Belsham,  Carpenter,  Relly,  Vidler,  Scarlett,  and  many  others 
At  the  present  day,  Universalism  prevails  more  extensively 
than  elsewhere  in  England,  Germany,  and  the  United  States' 
In  England,  the  Unitarian  divines,  generally,  believe  in  the 
final  salvation  of  all  men.     Dr.  Lant  Carpenter  says,  "  Most 
of  us,  however,  believe  that  a  period  will  come  to  each  indi- 
vidual, when  punishment  shall  have  done  its  work  —  when 
the  awful  sufferings  with  which  the  gospel  threatens  the  im- 
penitent and  disobedient,  will  have  humbled  the  stubborn, 
purified  the  polluted,  and  eradicated  malignity,  impiety,  hy 
pocrisy,  and  every  evil  disposition  ;  that  a  period  will  come 
(which  it  may  be  the  unspeakable  bliss  of  those  who  enter 
the  joy  of  their  Lord  to  accelerate,  which,  at  least,  it  will  be 
their  delight  to  anticipate,)  when  he  who  'must  reign  till  he 
hath  put  all  enemies  under  his  feet,'  '  shall  have  put  down  all 
rule,  and  all  authority,  and  power.'     'The   last   enemy, 
death,  shall  be  destroyed.'     'Every  tongue   shall  confess 
that  Jesus  Christ  is  Lord,  to  the  glory  of  God  the  Father,' 
'  who  wills  that  all  men  should  be  saved,  and  come  to  the 
knowledge  of  the  truth,'  —  that  truth  which  sanctifies  the 
heart, — that  knowledge  which  is  life  eternal,  —  and  God 
phall  be  all  in  all." 

In  Germany,  nearly  every  theologian  is  a  believer  in  the 
final  salvation  of  all  men.  Speaking  of  Professor  Tholuck, 
Professor  Sears  says,  "The  most  painful  disclosures  re- 
main yet  to  be  made.  This  distinguished  and  excellent  man, 
in  common  with  the  great  majority  of  the  Evangelical  divines 
of  Germany,  though  he  professes  to  have  serious  doubts,  and 
IS  cautious  in  avowing  the  sentiment,  believes  that  all  men 
and  fallen  spirits  will  finally  be  saved."  Mr.  Dwight,  in  his 
recent  publication,  says,  "  The  doctrine  of  the  eternity  of 
9  G 


99 


UNIVEHSALISTS. 


rlli 


future  puuislinients  is  almost  universally  rejected.  I  have 
seen  but  one  person  in  Germany  who  believed  it,  and  but  one 
other  whose  mind  was  wavering  on  this  subject."  Univer- 
salism  may,  therefore,  be  considered  the  prevailing  religion 
in  Germany. 

In  the  United  States,  Universalism  was  little  known  until 
about  the  middle  of  the  last  century;  and  afterwards  it  found 
but  few  advocates  during  several  years.  Dr.  George  de 
Bennevillo,  of  Germantown,  Penn.,  Rev.  Richard  Clarke,  of 
Charleston,  S.  C,  and  Jonathan  Mayhew,  D.  D.,  of  Boston, 
were,  perhaps,  the  only  individuals  who  publicly  preached 
the  doctrine  before  the  arrival  of  Rev.  John  Murray,  in  1770. 
Mr.  Murray  labored  almost  alone  until  1780,  when  Rev. 
Elhanan  Winchester,  a  popular  Baptist  preacher,  embraced 
Universalism,  though  on  different  principles.  About  ten 
years  afterwards,  Rev.  Hosea  Ballou  embraced  the  same 
doctrine,  but  on  principles  different  from  those  advocated  by 
Mr.  Murray  or  Mr.  Winchester.  To  the  efforts  of  these  three 
men  is  to  be  attributed  much  of  the  success  which  attended 
the  denomination  in  its  infancy.  Although  they  differed 
widely  from  each  other  in  their  views  of  punishment,  yet  they 
labored  together  in  harmony  and  love,  for  the  advancement 
of  the  cause  which  was  dear  to  all  their  hearts.  The  seed 
which  they  sowed  has  since  produced  an  abundant  harvest. 

The  ministry  of  the  Univcrsalist  denomination  in  the 
United  States,  hitherto,  has  been  provided  for,  not  so  much 
by  the  means  of  schools,  as  by  the  unaided,  but  irresistible 
influence  of  the  gospel  ©f  Christ.  This  has  furnished  the 
denomination  with  its  most  successful  preachers.  It  has 
turned  them  from  other  sects  and  doctrines,  and  brought 
them  out  from  forests  and  fields,  and  from  secular  pursuits 
of  almost  every  kind,  and  driven  them,  with  inadequate  lit- 
erary preparation,  to  the  work  of  disseminating  the  truth. 
This  state  of  things  has  been  unavoidable,  and  the  effect  of 
.t  is  visible.  It  has  made  the  ministry  of  the  Universalist 
denomination  very  different  from  that  of  any  other  sect  in 
the  country;    studious  of  the  Scriptures,   confident  in  the 


tINlVUHSALI3T9. 


99 


truth  of  their  distinguishing  doctrine,  zealous,  firm,  indus- 
trious; depending  more  on  the  truths  communicated  for 
their  success,  than  on  the  manner  in  which  they  are  stated. 
It  has  had  tlie  effect,  also,  to  give  the  ministry  a  polemic 
character  —  the  natural  result  of  unwavering  faith  in  the 
doctrine  believed,  and  of  an  introduction  into  the  desk  with- 
out scholastic  training.  But  the  attention  of  the  denomina- 
tion, in  various  parts  of  the  country,  has  of  late  been  turned 
to  the  education  of  the  ministry  ;  and  conventions  and  asso- 
ciations have  adopted  resolves  requiring  candidates  to  pass 
examinations  in  certain  branches  of  literature.  The  same 
motives  have  governed  many  in  their  effort  to  establish 
literary  and  theological  institutions.  The  desire  to  have 
the  ministry  respectable  for  literary  acquirements,  is 'uni- 
versal. 

A  few  years  since,  a  small  number  separated  from  the 
denomination,  and  adopted  the  appellation  of  Restorationists. 
To  prevent  misapprehension,  it  may  be  repeated,  that, 
although  a  few  have  thus  seceded,  yet  a  difference  of  opinion 
in  regard  to  the  duration  of  punishment  has  not  disturbed 
the  harmony  of  the  denomination  generally,  nor  is  it  regard- 
ed as  sufficient  cause  for  breach  of  fellowship,  or  alienation 
of  heart  and  affection. 

The  Univcrsalists  quote  the  following  texts  of  Scripture, 
among  others,  in  support  of  their  sentiments :  —  Gen.  22  : 
18.  Ps.  22  :  27  ;  8G  :  9.  Isa.  25  :  6,  7,  8  ;  45  :  23,  24. 
Jer.  31  :  33,  34.  Lam.  3  :  31—33.  John  12 :  32.  Acts 
3  :  21.  Rom.  5  :  18,  21  ;  8  :  38,  39  ;  11 :  25—36.  1  Cor. 
15:  22— 28,  and  51—57.  2  Cor.  5  :  18,  19.  Gal.  3  :  8. 
Eph.  1  :  9,  10.  Phil.  2:  9—11.  Col.  1  :  19,  20.  1  Tim. 
2 :  1— G.      Heb.  8  :  10,  11.     Rev.  5  :  13 ;  21 :  3,  4. 


We  copy  the  following  from  the  Trumpet  and  Universalist 
Magazine  of  June  4,  183G.  It  is  by  the  Rev.  Hosea 
Ballou,  of  Bos*?in,  in  answer  to  the  question,  "  Who  are 
Uni*'ersa.ists  V 


100 


UMVERSALISTS. 


:i! 


••  There  socma  to  he  on  evident  propriety  in  calling  all  who 
•clicvc  in  the  final  holiness  and  happiness  of  all  nmnkin<l, 
Vnivrrsalhts.     There  appears  no  jrood  reason   why    those 
who  helieve  in  a  limited  punishnu-nt,  in  the  future  state, 
should  have  a  less  or  a  greater  claim  to  he  called  Universal- 
ists,  than  those  who  entertain  a  hope  that  all  sin  and  misery 
end  when  the  functions  of  life  cease  in  the  mortal  body 
As  they  both  agree  in  the  belief  that  God  is  the  Savior  ol 
all  men,  if  this  belief  entitle  one  to  the  name  of  Universal  ist 
of  course  it  gives  the  other  the  same  title.     The  Rev.  John 
Murray  was  called  a  Univeraalist,  and  he  called  himself  by 
this  name,  although  he  admitted  there  might  be  suffering 
hereafter,  in  consequence  of  blhidness  or  unbelief.     It  ia 
true,  he  did  not  allow  that  the  sinner  was  punished  for  sin, 
either  here  or  in  the  future  world,  in  his  own  person,  because 
he  maintained  that  the  whole  penalty  of  the  divine  law,  for 
the  sin  of  the  whole  world,  was  sufTored  by  the  Lord  Jesus, 
as  the  head  of  every  man.     He  allowed,  notwithstanding, 
that  the  natural  consequences  of  sin  would  inevitably  follow 
transgression,  as  we  see  is  the  case  by  every  day's  observa- 
tion.    So,  likewise,  was  the  Rev.  Elhanan  Winchester  called 
a  Universalist,  and  he  called  himself  so,  altliough  his  views 
respecting  a  state  of  retribution,  and  the  sufferings  to  which 
the  wicked  in  the  world  to  come  will  be  subjected,  were 
widely  different  from  those  entertained  by  Mr.  Murray.     Mr. 
Winchester  believed  in  a  place  of  material  fire  and  brim- 
stone, where  the  wicked  would  endure  a  torment  as  intense 
as  has  been  represented  by  those  Christians  who  believe  in 
endless  misery.     But,  as  he  believed  that  all  these  sufferings 
will   end,  though   they  might  continue  for  many  thousand 
years,  and  that  those  miserable  wretches  will  at  last  be  sub- 
dued and  reconciled  to  the  divine  government,  and  be  happy, 
ho  was  denominated  a  Universalist. 

"The  Rev.  Dr.  Huntington  is  ranked  a  Universal.st, 
equally  with  those  who  have  been  named ;  but  he  believed 
in  no  punishment  hereafter,  being  Calvinistic  in  his  views  of 
Vhe  demerit  of  sin,  and  of  the  atonement  made  by  Chris* 


I 


UNIVEKSALIST:). 


101 


•*  Prorn  the  commencement  of  the  denominulioii  of  Univer- 
alistn  in  this  country,  there  has  been  a  diirercnce  of  opinion 
respecting  iho  doctrine  of  rewards  and  punishments,  among 
both  the  cleriry  and  the  laity  bidonging  to  the  connection. 
But  this  dilhTcnce  was  not  considered,  in  th<jse  times,  a  good 
reason  for  a  distinction  of  either  name,  denomination,  or  fel- 
h)wship.  All  united  in  the  cheering  hope  that,  in  the  fulness 
of  the  dispensation  of  times,  sin  will  be  finished,  transgression 
ended,  and  all  moral  intelligences  reconciled  to  God,  in  true 
holiness  and  everlasting  hapj)iness.  A  view  so  grand  and 
glorious,  so  full  of  comfort,  of  joy,  and  of  peace,  and  so  tri- 
unjphant,  was  sufficiently  powerful  to  draw  together  all  who 
enjoyed  it,  and  to  hold  them  together  as  a  denomination 
distinct  from  all  those  who  hold  the  unmerciful  doctrine  of 
endless  punishment. 

•♦  When  the  General  Convention  of  the  New  England  States^ 
professing  the  doctrine  of  universal  salvation,  appointed  8 
committee  to  draft  articles  of  faith  and  a  constitution,  by 
which  it  might  be  known  and  distinguished  from  other  reli- 
gious sects,  care  was  taken  to  appoint  on  that  committee 
brethren  whose  views  differed  respecting  the  subject  of  a 
future  state  of  rewards  and  punishments.  The  worthy  and 
fondly-remembered  brother  Walter  Ferrisa,  who  penned  that 
instrument,  was  a  believer  in  future  rewards  and  punishments ; 
but  he  so  wrote  that  confession  of  faith  as  to  comprehend  the 
full  belief  of  universal  salvation,  without  making  any  distinc- 
tion between  the  belief  of  future  punishment,  or  no  future 
punishment.  And  it  is  well  remembered  that  this  circum- 
stance was,  at  the  time  of  accepting  the  report  of  the  com- 
mittee, viewed  as  one  of  its  excellences. 

«« It  seems  improper  to  give  so  much  weight  to  diff*erent 
opinions,  which  differ  not  in  principle,  but  in  circumstances 
only,  as  to  constitute  them  walls  of  separation  and  disfellow- 
ship.  If  one  believe  th?t  all  misery  ends  with  this  mortal 
state,  and  another  believe  that  it  may  continue  twenty  years 
after,  and  then  come  to  an  end,  is  there  any  real  difference 
as  to  principle?  All  believe  that  our  heavenly  Father  holds 
9* 


102 


KOMAN    CATHOLICS. 


«ill  timos  and  seasons,  and  all  events,  in  his  own  power,  and 
that  he  workcth  all  thing.,  after  the  counsel  of  his  own  will. 
And,  moreover,  aiJ  believe  thut  (iod  will  have  all  men  to  l,o 
saved,  and  to  oo.ne  unto  the  knowledge  (.f  the  truth.  This 
constitutes  us  all  Universalists,  and  calls  on  us  to  keep  the 
unity  of  the  spirit,  and  to  walk  in  the  bonds  of  peace." 


ROMAN  CATHOLICS. 

The  following  Creeds  and  Rule  of  Faith  contain  the  fun- 
damental  principles  of  the  Latin  or  Roman  church. 

APOSTLES'  CREED. 
"  I  believe  in  God  the  Father  almighty.  Creator  of  heaven 
and  earth;  and  in  Jesus  Christ,  his  only  Son,  our  Lord,  who 
was  conceived  by  the  Holy  Ghost,  born  of  the  Virgin  Mary 
suffered   under  Pontius  Pilate,   was    crucified,   dead,   and 
bur:ed ;  he  descended  into  hell ;  the  third  day  he  rose  again 
from  the  dead;  he  ascended  into  heaven,  sitteth  at  the  rthl 
hand  of  God  the  Father  almighty;    from   thence   he  shall 
come  to  judge  the  living  and  the  dead.     I  believe  in  the 
Holy  Ghost;  the  holy  Catholic  church;  the  communion  of 
saints ;  the  forgiveness  of  sins,  the  resurrection  of  the  body  • 
and  life  everlasting.     Amen."  ' 

It  is  doubtful  who  composed  the  above  Creed.  It  was  not 
in  common  use  in  the  church  until  the  end  of  the  fifth 
century.     See  King's  History  of  the  Apostles'  Creed. 

THE  SYMBOL,  OR  CREED  OF   ST.  ATHANASIUS. 

that  he  hold  the  Catholic  faith ; 

"  Which  faith  except  every  one  do  keep  entire  and  invio 
late,  without  doubt  he  shall  perish  everlastingly. 


ROMAN    CATHOLICS. 


10.) 


' 


*•  Now,  the  Cntholic  faith  is  this  —  that  we  worship  one  Out! 
ill  Trinity,  and  Trinity  in  Unity. 

"  Neither  confouiuiinjr  the  persons,  nor  dividing  the  sub- 
Btancc. 

•'  For  one  is  the  person  of  the  Father,. another  of  the  Sou, 
another  of  the  Holy  Ghost. 

"  But  the  Godhead  of  the  Father,  and  of  the  Son,  and  of 
the  Holy  Ghost,  is  all  one,  the  glory  equal,  the  majesty  co- 
eternal. 

"  Such  as  the  Father  is,  such  is  the  Son,  and  such  is  the 
Holy  Giiost. 

"  The  Father  is  uncreated,  the  Son  is  uncreated,  and  the 
Holy  Ghost  uncreated. 

"  The  Father  incomprehensiMe,  the  Son  incomprehensible, 
and  the  Holy  Ghost  incomprehensible. 

"  The  Father  eternal,  the  Son  eternal,  and  the  Holy  Ghost 
eternal. 

"  And  yet  they  are  not  three  Eternals,  but  one  Eternjil. 

"  As  also  they  are  not  three  Uncreated,  nor  three  Incom- 
prehensibles;  but  one  Uncreated,  and  one  Incomprehensible. 

*♦  In  like  manner,  the  Father  is  almighty,  the  Son  almighty, 
and  the  Holy  Ghost  almighty. 

«'  And  yet  they  are  not  three  Almighties,  but  one  Almighty. 

"  So  the  Father  is  God,  the  Son  is  God,  and  the  Holy 
Ghost  is  God. 

"And  yet  they  are  not  three  Gods,  but  one  God. 

"  So  likewise  the  Father  is  Lord,  the  Son  is  Lord,  and  the 
Holy  Ghost  is  Lord. 

«'  And  yet  they  are  not  three  Lords,  but  one  Lord, 

*'  For,  as  we  are  compelled  by  the  Christian  iiuth  to  ac- 
knowledge every  person  by  himself  to  be  God  and  Lord, 

"  So  we  are  forbidden  by  the  Catholic  religion  to  say  ther^ 
are  three  Gods  or  three  Lords. 

"  The  Father  is  made  of  no  one,  neither  created  nor  ht> 
gotten. 

"  The  Son  is  from  the  Father  alone,  not  made,  nor  created, 
but  begotten 


104 


KOMAN    CATHOLICS. 


"  The  Holy  Ghost  is  from  the  Father  and  the  Son,  not 
made,  nor  created,  nor  begotten,  but  proceeding. 

"  So  there  is  one  Father,  not  three  Fathers  ;  one  Son,  not 
three  Sons;  one  Holy  Ghost,  not  three  Holy  Ghosts. 

*'  And  in  this  Trinity  there  is  noth-ng  before  or  afier, 
nothing  greater  or  less ;  but  the  whole  three  Persons  are  co- 
eternal  to  one  another,  and  coequal. 

*'  So  that  in  all  things,  as  has  been  already  said  above,  the 
Unity  is  to  be  worshipped  in  Trinity,  and  the  Trinity  in  Unity 

"  He,  therefore,  that  will  be  saved,  must  thus  think  of  the 
Trinity. 

*•  Furthermore,  it  is  necessary  to  everlasting  salvation,  that 
he  also  believe  rightly  the  incarnation  of  our  Lord  Jesus 
Christ. 

'*  Now,  the  right  faith  is,  that  we  believe  and  confess  that 
our  Lord  Jesus  Christ,  the  Son  of  God,  is  both  God  and 
Man. 

"  He  is  God  of  the  substance  of  his  Father,  begotten  be- 
fore the  world ;  and  he  is  Man  of  the  substance  of  his  mother, 
born  in  the  world. 

"  Perfect  God  arid  perfect  Man ;  of  a  rational  soul,  and 
human  flesh  subsisting. 

"  Equal  to  the  Father  according  to  his  Godhead,  and  lesa 
than  the  Father  according  to  his  Manhood. 

"  Who,  although  he  be  both  God  and  Man-,  yet  ^^  is  not 
two,  but  one  Christ. 

"  One,  not  by  the  conversion  of  the  Godhead  iito  f.esh, 
but  by  the  taking  of  the  Manhood  unto  God. 

"  One  altogether,  not  by  confusion  of  substance,  bnt  by 
unity  of  person. 

*'  For  as  the  rational  soul  and  (he  flesh  is  one  man,  so  God 
and  Man  is  one  Christ. 

"  Who  suffered  for  our  salvation,  descended  into  hell,  rose 
again  the  third  day  from  the  dead. 


VI 


"  He  ascended  into  heaven :  he  sitteth  at  the  right  hand 

Iglity  ;  thence  he  shall  come  to  judge 


VJU 


the  living  and  dead. 


ROMAN    CATHOLICS. 


1 0.5 


*'  At  whose  coming  all  men  shall  rise  again  with  their 
Dodies,  and  shiill  give  an  account  of  their  own  works. 

"  And  they  that  have  done  good  shall  go  into  life  everlast- 
ing, and  tliey  that  have  done  evil  into  everlasting  fire. 

"  This  is  the  Catholic  faith,  which  except  a  man  believe 
faithfully  and  steadfastly,  he  cannot  be  saved. 

"  Glory  be  to  the  Father,  and  to  the  Son,  and  to  the  Holy 
Ghost.  As  it  was  in  the  beginning,  is  now,  and  ever  shall 
be,  one  God,  world  without  end.     Amen." 

This  Creed  is  said  to  have  been  drawn  up  in  the  fourth 
century.  "  It  obtained  in  France  about  A.  D.  850,  and  was 
received  in  Spain  and  Germany  about  one  hundred  and 
eighty  years  later.  We  have  clear  proofs  of  its  being  sung 
alternately  in  the  English  churches  in  the  tenth  century.  It 
was  in  common  use  in  some  parts  of  Italy  in  960,  and  was 
received  at  Rome  about  A.  D.  1014."  This  Creed  is  re- 
tained by  the  church  of  England,  but  the  Protestant  Episco- 
pal churches  in  the  United  States  have  rejected  it. 

THE  NICEJSE  CREED. 
«'  Credo  in  unum  Deum,  Patrem  omnipotentem,  Factorem 
cobU  et  terrae,  visibilium  omnium  et  invisibilium.     Et  in  unuin 
Dominum  Jesum  Christum,  Filium  Dei  unigenitum.     Et  e.-c 
Patre  natum,  ante  omnia  saecula.     Deum  de  Deo,  Lumen  d^ 
Lumine,  Deum  verum  de  Deo  vero,  genitum,  non  factum ; 
consubstan.ialem  Patri,  per  quem  omnia  facta  sunt.      Qui 
propter  nos  homines,  et  propter  nostram  salutem,  descendit 
de  cojlis.      Et  incarnatus  est  de  Spiritu  Sancto   ex   Maria 
Vircrine  ;  ET  HOMO  FACTUS  EST  :  crucifixus  ctiam  pro 
nobis  sub  Pontio  Pilato,  passus,  et  sepultus  est.     Et  resur- 
rexit  tertia  die,  secundum  Scripturas.     Et  asceudit  in  coelum, 
scdet  ad  dexteram  Patris.     Et  iterum  venturus  est  cum  gloria 
judicure  vivos  et  niortiios ;  cujus  rogni  non  erit  finis.     Et  i;i 
Spirituin  Saactiun,  Dominum  et  Vivificantem ;  qui  ex  Potro 
Filioque  proccdit.     Uui  cum  Patre  et  Filio  smml  adoraliit 
et  contrlorificatur ;  fiui  locutus  est  per  Prophetas.     El  unum, 


lUG 


ROMAN'    CATIIOMCS. 


Sanctam,  Catholicam,  et  Apostolicam  Ecclesiam.  Coiifiteor 
unum  Baptisma,  in  reniissionem  peccatorum.  Et  expecto  rea- 
nrrectionem  mortuorum.     Et  vitam  venturi  sebcuH.     Amen  " 

TRANSLATION. 
"I  believe  in  one  God,  the  Father  ahnighty,  Maker  of 
heaven  and  earth,  of  all  things  visible  and  invisible.     And  in 
one  Lord  Jesus  Christ,  the  only-begotten  Son  of  God.     And 
born  of  the  Father,  before  all  ages.     God  of  God,  Light  of 
Light,  true  God  of  true  God,  begotten,  not  made ;  consub- 
stantial  to  the  Father,  by  whom  all  things  were  made.     Who 
for  us  men,  and  for  our  salvation,  came  down  from  heaven. 
And  was  incarnated  by  the  Holy  Ghost  of  the  Virgin  Marv  • 
AND  HE  WAS  MADE  MAN :  was  crucified  also  unde,' 
Pontms  Pilate ;  he  suffered,  and  was  buried.     And  the  third 
day   he   rose  again,  according  to  the  Scriptures.     And  he 
ascended  into  heaven.     Sits  at  the  right  hand  of  the  Father. 
And  he  is  to  come  again  with  glory  to  judge  the  living  and 
the  dead;  of  whose  kingdom  there  shall  be  no  end.     And  in 
the  Holy  Ghost,  the  Lord  and  Giver  of  Life,  who  proceeds 
from  the  Father  and  the  Son,  who,  together  with  the  Father 
and   the   Son,  is   adored  and  glorified;    who  spoke  by  the 
Prophets.      And   One,    Holy,    Catholic,    and    Apostolical 
Church.     I  confess  one  Baptism,  for  the  remission  of  sins 
And  I  look  for  the  resurrection  of  the  dead ;  and  the  life  ol 
the  world  to  come.     Amen." 

This  Creed  was  adopted  at  Constantinople,  A.  D.  3SL     1 
is  used  in  the  Protestant  Episcopal  churches  in  England,  and 
occasionally  in  those  of  the  United  States. 

The  foregoing  Creeds  are  copied  from  Catholic  books. 

The  Catholics,  both  in  Europe  and  America,  acknowledaw 
the  following  Rule  is  "  all  that,  and  only  that,  belongs  lo 
Catholic  belief,  which  is  revealed  in  the  word  of  God,  and 
which  is  proposed  by  the  Catholic  church  to  all  its  members 
to  be  believed  with  divine  faith." 


ROMAN    CATHOLICS. 


107 


/ 


"Guided  by  this  certain  criterion,"  they  say,  "we  profess 
to  believe, 

1.  "  That  Christ  has  established  a  church  upon  earth, 
and  that  this  church  is  that  which  holds  communion 
with  the  see  of  Rome,  being  one,  holy,  Catholic,  and 
apostolical. 

2.  "  That  we  are  obliged  to  hear  this  church ;  and,  there- 
fore, that  she  is  infallible,  by  the  guidance  of  Almighty  God, 
in  her  decisions  regardinor  faith. 

'"  3.  "  That  St.  Peter,  by  divine  commission,  was  ap- 
pointed the  head  of  this  church,  under  Christ,  its  Founder ; 
and  that  the  pope,  or  bishop  of  Rome,  as  successor  to  St. 
Peter,  has  always  been,  and  is,  at  present,  by  divine  right, 
head  of  this  church. 

4.  "  That  the  canon  of  the  Old  and  New  Testament,  as 
proposed  to  us  by  this  church,  is  the  word  of  God ;  as  also 
such  traditions,  belonging  to  faith  and  morals,  which,  being 
originally  delivered  by  Christ  to  his  apostles,  have  been  pre- 
served by  constant  succession. 

5.  "  That  honor  and  veneration  are  due  to  the  angels  of 
God  and  his  saints ;  that  they  offer  up  prayers  to  God  for  us ; 
that  it  is  good  and  profitable  to  have  recourse  to  their  inter- 
cession ;  and  that  the  relics,  or  earthly  remains,  of  God's 
particular  servants,  are  to  be  held  in  respect. 

G.  "  That  no  sins  ever  were,  or  can  be,  remitted,  unless 
by  the  mercy  of  God,  through  Jesus  Christ ;  and,  therefore, 
that  man's  justification  is  the  work  of  divine  grace. 

7.  "  That  the  good  works  which  we  do,  receive  their 
whole  value  from  the  grace  of  God ;  and  that,  by  such  works, 
we  not  only  comply  with  the  precepts  of  the  divine  law,  but 

hat  we  thereby  likewise  merit  eternal  life. 

8.  "  That,  by  works  done  in  the  spirit  of  penance,  we  can 
make  satisfaction  to  God  for  the  temporal  punishment  which 
often  remains  due,  after  our  sins,  by  the  divine  goodness, 
have  been  forgiven  us. 

9.  ■  ■  Timt    Christ    has  left  to  his  church   a   power    of 


108 


ROMAN    CATHOLICS. 


\i  I 


i. 


|»  3      I 


1. 


\ 


•V 


granting  indulgences,  that  is,  a  relaxaiion  from  such  tem 
poral  chastisement  only,  as  remains  due  after  the  divine 
pardon  of  sin;  and  that  the  use  of  such  indulgences  is 
profitable  to  sinners. 

10.  "  That  there  is  a  purgatory,  or  middle  state ;  and  that 
the  souls  of  imperfect  Christians,  therein  detained,  are  helped 
by  the  prayers  of  the  faithful. 

11.  "That  there  are  seven  sacraments,  all  instituted  by 
Christ  —  baptism,  confirmation,  eucharist,  penance,  extreme 
unction,  holy  order,  matrimony. 

12.  "  That,  in  the  most  holy  sacrament  of  the  eucharist, 
there  is  truly,  really,  and  substantially,  the  body  and  blood, 
together  with  the  soul  and  divinity,  of  our  Lord  Jesus 
Christ. 

13.  "  That,  in  this  sacrament,  there  is,  by  the  omnipotence 
of  God,  a  conversion,  or  change,  of  the  whole  substance  of 
the  bread  into  the  body  of  Christ,  and  of  the  whole  substance 
of  the  wine  into  his  blood,  which  change  we  call  Transub- 

STANTIATION. 

14.  "  That,  under  either  kind,  Christ  is  received  whole 
and  entire. 

15.  "  That,  in  the  mass,  or  sacrifice  of  the  altar,  is  offered 
to  God  a  true,  proper,  and  propitiatory,  sacrifice  for  the  living 
and  the  dead. 

16.  **  That,  in  the  sacrament  of  penance,  the  sins  we  fall 
into  after  baptism  are,  by  the  divine  mercy,  forgiven  us. 

"  These  are  the  great  points  of  Catholic  belief,  by  which 
we  are  distinguished  from  other  Christian  societies;  and 
these,  only,  are  the  real  and  essential  tenets  of  our  religion. 
We  admit,  also,  the  other  grand  articles  of  revealed  and  nat- 
ural religion,  which  the  gospel  and  the  light  of  reason  have 
manifested  to  us.  To  these  we  submit,  as  men  and  as  Chris- 
tians, and  to  the  former  as  obedient  children  of  the  Catholic 
church." 


BBREAN9. 


lo: 


BEREANS. 


The  Bereans  are  a  sect  of  Protestant  dissenters  fr(»m  the 
church  of  Scotland,  who  take  their  title  from,  and  profess 
to  follow  the  example  of,  the  ancient  Bereans,  in  building 
their  system  of  faith  and  practice  upon  the  Scriptures  alone, 
without  regard  to  any  human  authority  whatever.  The  Be- 
reans first  assembled,  as  a  separate  society  of  Christians,  in 
the  city  of  Edinburgh,  in  the  autumn  of  1773.  Mr.  Barclay, 
a  Scotch  clergyman,  was  the  founder  of  this  sect. 

The  Bereans  agree  with  the  great  majority  of  Christians 
respecting  the  doctrine  of  the  Trinity,  which  they  hold  as  a 
fundamental  article ;  and  they  also  agree,  in  a  great  measure, 
with  the  professed  principles  of  our  Orthodox  churches, 
respecting  predestination  and  election,  though  they  allege 
that  these  doctrines  are  not  consistently  taught.  But  they 
differ  from  the  majority  of  all  sects  of  Christians  in  various 
other  important  particulars,  such  as,  — 

1.  Respecting  our  knowledge  of  the  Deity.  Upon  this 
subject,  they  say  the  majority  of  professed  Christians  stumble 
at  the  very  threshold  of  revelation ;  and,  by  admitting  the 
doctrine  of  natural  religion,  natural  conscience,  natural 
notices,  &c.,  not  founded  upon  revelation,  or  derived  from  it 
by  tradition,  they  give  up  the  cause  of  Christianity  at  once 
to  the  infidels,  who  may  justly  argue,  as  Mr.  Paine,  in  fact, 
does,  in  his  "  Age  of  Reason,"  that  there  is  no  occasion  for 
any  revelation  or  word  of  God,  if  man  can  discover  his  nature 
and  perfections  from  his  works  alone.  But  this,  the  Bereans 
argue,  is  beyond  the  natural  powers  of  human  reason ;  and, 
therefore,  our  knowledge  of  God  is  from  revelation  alone ; 
and,  without  revelation,  man  would  never  have  entertained 
an  idea  of  his  existence. 

2.  With  regard  to  faith  in  Christ,  and  assurance  of  salva- 
tion through  his  merits,  they  differ  from  almost  all  other  sects 
whatsoever.  These  they  reckon  inseparable,  or  rather  the 
same,  because  (they  say)  "  God  hath  expressly  declared,  lie 

10 


110 


DKHKANS. 


that  hdii'veth  sliiill  bo  savrd;  and,  tlu'iflnrt',  it  is  tn)t  oiily 
absurd,  but  impious,  and,  in  a  nianuor,  calliiiff  Hod  a  liar,  lot 
a  man  to  say,  'I  bolitno  the  gospel,  but  have  doubts,  never- 
theless, of  my  own  salvation.'"  With  regard  to  the  various 
distinctions  and  definitions  that  have  been  given  of  dilferent 
kinds  of  faitii,  they  argue  that  there  is  nothing  incompre- 
hensible or  obscure  in  the  Tueaning  of  this  word,  as  used  in 
Scrii)ture;  but  that,  as  fiiith,  wIkmi  applietl  to  human  testi- 
mony, signifies  neither  more  nor  less  tiian  the  mere  siirjple 
belief  of  that  testimony  as  true,  upon  the  authority  of  the 
testifier,  so,  when  applied  to  the  testimony  of  God,  it  signifies 
precisely  "the  belief  of  his  testimony,  and  resting  x\\)o\\  his 
veracity  alone,  witliout  any  kind  of  c<(llateral  support  froni 
concurrence  of  any  other  evidence  or  testimony  whatever." 
And  they  insist  that,  as  this  faith  is  the  gift  of  Giod  alone,  so 
the  person  to  whom  it  is  given  is  as  conscious  of  possessing 
it,  as  the  being  to  whom  God  gives  life  is  of  being  alive  ;  and, 
tlierefore,  he  entertains  no  doubts,  either  of  his  faith.,  or  his 
consecpient  salvation  through  the  merits  of  Christ,  who  died 
and  rose  again  for  that  purpo.ie.  In  a  word,  they  argue  that 
the  gospel  would  not  be  what  it  is  held  forth  to  be,  —  glaH 
tidings  of  great  joy,  —  if  it  did  not  bring  fidl  personal  as- 
surance of  eternal  salvation  to  the  believer  ;  which  assuraiu-e, 
they  insist,  is  the  present  infallible  privilege  and  portion  of 
every  individual  believer  of  the  gospel. 

3.  Consistejitly  with  the  above  definition  of  faith,  they  say 
that  the  sin  against  the  Holy  Ghost,  which  has  alarmed  aiul 
puzzled  so  many  in  all  ages,  is  nothing  else  but  unbelief;  and 
that  the  expression,  "  it  shall  not  be  forgiven,  neither  in  this 
world  nor  that  which  is  to  come,"  means  only  that  a  person 
dying  in  infidelity  would  not  he  forgiven,  neither  under  the 
former  dispensation  by  INToses,  (the  then  present  dispensation, 
kingdom,  or  government,  of  God,)  nor  under  the  gospel  dis- 
pensation, which,  in  respect  of  the  Mosaic,  was  a  kind  of 
future  world,  or  kingdom  to  come. 

4.  The  Bereans  interpret  a  great  part  of  the  Old  Testament 
prophecies,  and,  in   particular,  the  whole   of  tlie   Psalms, 


I'* 


I 


BEKLANS 


111 


excepting  such  ns  are  merely  luHtorical  or  laudatory,  to  ba 
typical  or  prophetical  of  Jesus  Christ,  his  suflcrings,  atone* 
nient,  mediation,  and  kingdom ;  and  they  esteem  it  a  gross 
perversicm  of  these  psulms  and  prophecies,  to  npply  them  to 
the  experiences  of  jirivale  ('hristians.  In  proof  of  this,  they 
not  only  urge  the  words  of  the  apostle,  that  no  prophecy  iH 
of  any  private  interpretation,  hut  tlu^  insist  that  the  whole 
of  the  ([notations  from  the  ancient  prophecies  in  the  New 
Testanient,  and  particularly  those  fr<mi  the  Psalms,  are  ex- 
pressly apjjjied  to  Christ.  In  this  opinion,  many  other  classes 
of  Protestants  agree  with  them. 

5.  Of  the  al>solute,  all-superintending  sovereignty  of  the 
Almighty,  the  Bereans  entertain  the  highest  idea,  as  well  as 
of  the  uninterrupted  exertion  thereof  over  all  his  works,  in 
heaven,  earth,  and  hell,  however  unsearchable  by  his  crea- 
tures. A  God  without  election,  they  argue,  or  choice  in  all 
his  works,  is  a  God  without  existence,  a  mere  idol,  a  nonenti- 
ty. And  to  deny  God's  election,  purpose,  and  express  will, 
in  all  his  works,  is  to  make  him  inferior  to  ourselves. 

The  Bereans  consider  infant  baptism  as  a  divine  ordinance, 
mstituted  in  the  room  of  circumcision,  and  think  it  absurd 
to  suppose  that  infants,  who,  all  agree,  are  admissible  to  the 
kingflom  of  God  in  heaven,  should,  nevertheless,  be  incapable 
of  bcMUir  admitted  into  his  visible  church  on  earth. 

They  conunemorate  the  Lord's  supper  generally  once  a 
month ;  but,  as  the  words  of  the  institution  fix  no  particular 
period,  they  sometimes  celebrate  it  oftener,  and  sometimes  at 
more  distant  periods,  as  it  may  suit  their  general  convenience 
They  meet  every  Lord's  day,  for  the  purpose  of  preaching, 
praying,  and  exhorting  to  love  and  good  works.  With  re- 
gard to  admission  and  exclusion  of  members,  their  method  is 
very  simple :  when  any  person,  after  hearing  tlie  Berean  doc- 
trines, professes  his  belief  and  assurance  of  the  truths  of  the 
gospel,  and  desires  to  be  admitted  into  their  communion,  ho 
)s  cheerfully  received  -pon  his  profession,  whatever  may  have 
been  his  former  manner  of  life.  But,  if  such  a  one  should 
afterwards  draw  back  from  his  good  profession  or  practice, 


n-2 


MATKHIAI  JSTS. 


1''    < 


m 


they  first  admonish  him,  and,  if  that  has  no  effect,  they  leave 
him  to  himself.  They  do  not  think  that  they  have  any  power 
to  diliver  a  backsliding  brother  to  Satan;  that  text,  and 
other  similar  passages,  such  as,  "  Whatsoever  ye  shall  bind  on 
earth  shall  be  bound  in  heaven,"  &c.,  they  consider  as  re- 
stricted to  t!ie  apostles,  and  to  the  inspired  testimony  alone, 
and  not  to  be  extended  to  any  church  on  earth,  or  any  niun- 
ber  of  churches,  or  of  Christians,  wheJiier  decided  by  a  ma- 
jority of  votes,  or  by  unanimous  voices.  Neither  do  they 
think  themselves  authorized,  as  a  Christian  church,  to  inquire 
into  each  other's  political  opinions,  any  more  than  to  examine 
uuo  eacn  other's  notions  of  philosophy. 

They  both  reconnnend  and  practise,  as  a  Christian  duty, 
submission  to  lawful  authority ;  but  tl.ey  do  not  think  that  a 
man,  by  becoming  a  Christian,  or  joining  their  society,  is 
under  any  obligation,  by  the  rules  of  the  gospel,  to  renounce 
his  right  of  private  judgment  upon  matters  of  public  or  i)ri- 
vate  importance.  Upon  all  such  subjects,  they  allow  each 
other  t'j  think  and  act  as  each  may  see  it  his  duty ;  and  they 
require  nothing  more  of  the  members,  than  a  uniform  and 
steady  profession  of  the  apostolic  faith,  and  a  suitable  walk 
and  C(mversation.     (See  Acts  17  :  11.     Rom.  10: 9.) 

The  Berean  doctrines  have  found  converts  in  various  parts 
of  Europe  and  America. 


MATERIALISTS. 


11^ 


Matkhialists  are  those  who  maintain  that  the  soul  of  man 
IS  material,  or  that  the  principle  of  perception  and  thought  is 
not  a  substance  distinct  from  the  body,  but  the  result  of 
corporeal  organization.  There  are  others  called  by  this  name 
who  have  maintained  that  there  is  nothing  but  matter  in  the 


universe. 


rhe  followers  of  the  late  Dr.  Priestley  are  considered  a^ 


MATKHULlrfT^S. 


113 


■: 


US 


MiUoriulists,  or  philosuphicul   Ncccsaarians.     According  tc 
the  doctor's  vvritiuffs,  he  believed, — 

1.  That  iniiii  is  no  more  thun  what  we  now  see  of  hira  ; 
his  bcinfT  coininenccd  at  (he  lime  of  his  conception,  or  per- 
haps at  an  eiirlier  period.  The  corporeal  and  mental  facul- 
ties, inherinrr  in  the  same  substance,  ^row,  lipen,  and  decay 
t<»gether;  and  whenever  the  system  is  dissolved,  it  continues 
in  a  state  of  dissolution,  till  it  shall  please  that  Almighty  Be- 
ing who  called  it  into  existence,  to  restore  ii  to  life  attain. 
For  if  tiie  mental  principle  were,  in  its  own  nature,  immate- 
rial and  immortal,  all  its  peculiar  faculties  would  be  so  too; 
whereas  we  see  that  every  faculty  of  the  mind,  without  excep- 
tion, is  liable  to  be  impaired,  and  even  to  become  wholly 
extinct,  before  death.  Since,  therefore,  all  the  faculties  of 
the  mind,  separately  taken,  appear  to  be  mortal,  the  substance 
or  principle,  in  which  they  exist,  must  be  pronounced  mortal 
too.  Thus  we  might  conclude  that  the  body  was  mortal, 
from  observing  that  all  the  separate  senses  and  limbs  were 
liable  to  decay  and  perish. 

This  system  gives  a  real  value  to  the  doctrine  of  the  resur- 
rection from  the  dead,  which  is  peculiar  to  revelation ;  on 
which  alone  the  sacred  writers  build  all  our  hope  of  future 
life;  and  it  explains  the  uniform  language  of  the  Scriptures, 
which  speak  of  one  day  of  judgment  for  all  mankind,  and 
represent  all  the  rewards  of  virtue,  and  all  the  punishments  of 
vice,  as  taking  place  at  that  awful  day,  and  not  before.  In 
the  Scriptures,  the  heathen  are  represented  as  without  hope, 
and  all  mankind  as  perishing  at  deatli,  if  there  be  no  resur- 
rection of  the  dead. 

The  apostle  Paul  asserts,  in  1  Cor.  15 :  IG,  that  "  if  the 
dead  rise  not,  then  is  not  Christ  risen  ;  and  if  Christ  be  not 
raised,  your  faith  is  vain,  ye  are  yet  in  your  sins:  then  they 
also  vvlio  are  fallen  asleep  in  Christ  are  perished."  And 
again,  verse  32,  "  If  the  dead  rise  riot,  let  us  eat  and  drink^ 
for  to-morrow  we  die."  In  the  whole  discourse,  he  does  not 
even  mention  the  doctrine  of  happiness  or  misery  without  the 
body. 

10*  IT 


114 


MATERIALISTS. 


h 


IK' 


If  we  search  tlie  Scriptures  for  pasflnt,'es  expressive  of  the 
Btate  of  man  at  death,  we  shall  find  such  declarations  as  ex- 
pressly exclude  any  trace  of  sense,  thought,  or   enjoyment 
(See  Ps.  0:  5.     Job  14  •  7,  &c.) 

2,  That  there  is  some  fixed  law  of  nature  respectincr  the 
will,  as  well  as  the  other  powers  of  the  mind,  and  every  thing 
else  in  the  constitution  of  m  ture  ;  and  conse(piently  that  it  is 
never  determined  without  some  real  or  apparent  cause  foreign 
to  itself,  i.  e.,  without  some  motive  of  choice ;  or  that  mo- 
tives inrtuence  us  in  some  definite  and  invariable  manner, 
so  that  every  volition,  or  choice,  is  constantly  regulated  and 
determined  by  what  precedes  it ;  and  this  constant  determi 
nation  of  mind,  according  to  the  motives  presented  to  it,  is 
what  is  meant  by  its  necessary  determination.  This  being 
admitted  to  be  fact,  there  will  be  a  necessary  connection  be- 
tween all  things  past,  present,  and  to  come,  in  the  way  of 
proper  cause  and  effect,  as  much  in  the  intellectual  as  in  the 
natural  world ;  so  that,  according  to  the  established  laws  of 
nature,  no  event  could  have  been  otherwise  than  it  has  been, 
or  is  to  be,  and  therefore  all  things  past,  present,  and  to  come, 
are  precisely  what  the  Author  of  Nature  really  intended  them 
to  be,  and  has  made  provision  for. 

To  establish  this  conclusion,  nothing  is  necessary  but  that 
throughout  all  nature  the  same  consequences  should  invaria- 
bly result  from  the  same  circumstances.  For  if  this  be  ad- 
mitted, it  will  necessarily  follow  that,  at  the  commencement 
of  any  system,  since  the  several  parts  of  it,  and  their  respec- 
tive situations,  were  appointed  by  the  Deity,  the  first  change 
would  take  place  according  to  a  certain  rule  established  by 
himself,  the  result  of  which  would  be  a  new  situation;  after 
which  the  same  laws  containing  another  change  would  sue 
ceed,  according  to  the  same  rules,  and  so  on  forever  ;  every 
new  situation  invariably  leading  to  another,  and  every  event, 
from  the  commencement  to  the  termination  of  the  system, 
being  strictly  connected,  so  that,  unless  the  fundamental  laws 
of  the  system  were  changed,  it  would  be  impossible  that  any 
ftvent  sb  -kuld  have  been  otherwise  than  it  was.     In  all  these 


/ 


¥i 


m 


ARMINIAN9. 


115 


cases,  the  circumstances  preceding  any  change  are  called  the 
causes  of  that  change ;  and,  since  a  determinate  event,  or 
effect,  constantly  follows  certain  circumstances,  or  causes, 
the  connecticm  hetvvecn  cause  and  effect  is  concluded  to  he 
invariahle,  and  tiierefore  necessary. 

It  is  universally  acknowledged  that  there  can  be  no  effect 
without  an  adocjuate  cause.  This  is  oven  the  foundation  on 
which  the  only  projier  argument  for  the  heing  of  a  God  rests. 
And  the  Necessarian  asserts  that  if,  in  any  given  state  of 
mind,  with  respect  both  to  dispositions  and  motives,  two 
different  determinations,  or  voliticms,  be  possible,  it  can  be 
on  no  other  principle,  than  that  one  of  them  should  come 
under  the  description  of  an  effect  without  a  cause ;  just  as  if 
the  beam  of  a  balance  might  incline  either  way,  though  load- 
ed with  equal  weights.  And  if  any  thing  whatever  —  even 
a  thought  in  the  mind  of  man  —  could  arise  without  an  ada- 
quate  cause,  any  thing  else  —  the  mind  itself,  or  the  whole 
universe  —  might  likewise  exist  without  an  adequate  cause. 

This  scheme  of  philosophical  necessity  implies  a  chain  of 
causes  and  effects  established  by  infinite  wisdom,  and  termi- 
nating in  the  greatest  good  of  the  whole  universe  ;  evils  of  all 
kinds,  natural  and  moral,  being  admitted,  as  far  as  they  con- 
tribute to  that  end,  or  are  in  the  nature  of  things  inseparable 
from  it.  Vice  is  productive,  not  of  good,  but  of  evil,  to  us, 
both  here  and  hereafter,  though  good  may  result  from  it  to 
the  whole  system ;  and,  according  to  the  fixed  laws  of  nature, 
our  present  and  future  happiness  necessarily  depends  on  our 
cultivating  good  dispositions. 


ARMINIANS. 


Those  persons  who  follow  the  doctrines  of  Arminius,  who 
was  pastor  at  Amsterdam,  and  afterwards  professor  of  divinity 
at  Leyden.  Arminius  had  been  educated  in  the  opinions  of 
Calvin ;  but,  thinking  the  doctrine  of  that  great  man,  with 
regard  to  free  will,  predestination,  and  grace,  too  severe,  he 


no 


m- 


A  KM  1. NUNS. 


bejran  to  express  hi^  douhfs  concerning  them  in  the  jear 
irm,  and,  upon  fuithcr  in(,uiry,  ad.,ptod  the  sentiments  of 
ni()«e  wiiase  religious  sy.stt  in  extends  the  h)ve  of  the  Supreme 
BemiT  and  the  merits  of  Jesus  Christ  to  all  mankind. 

The  di.stiniruishin«  tenets  ofthe  Arminians  may  he  com- 
prised  m  the  five  foUou  ing  articles  relative  to  predestination, 
universal  redemption,  the  corruption  ol'maji,  conversion,  and 
perseverance,  viz.  :  — 

"  I.   That  God  determined  to  bestow  pardon  and  present, 
salvation  on  all  who  repent  and  believe  in  t'hribt,  and  final 
salvation  on  all  who  persevere  to  the  erwl,  ruid  to  inHict  ever- 
lasting punishment  on  those  who  should  continue  in  their 
unbelief,  and  resist  his  divine  succors;  so  that  election  was 
conditional,  and  reprobation,  in  like  manner,  the  result  of 
foreseen  infidelity  and  persevering  wickedness.     (See  Ezek 
18:30—32.     Acts  17  :  24— 30.     Matt.  23  :  37.     Rom.2:4 
5  ;  5  :  18.     1  Tim.  1 1  :  1—4.     2  Pet.  1  :  10  ;  3  :  9.) 

"  2.  That  Josus  Christ,  by  his  suflferings  and  death,  made 
an  atonement  for  the  sins  of  all  mankind  in  general,  and  of 
every  individual  in  particular;  that,  however,  none  but  those 
who  believe  in  him  can  be  partakers  of  divine  benefits.  (See 
John  2  :  2  ;  3 :  IG,  17.  Ileb.  2  :  9.  Isa.  50  :  19,  20.  1 
Cor.  8:11.) 

"  3.  That  true  faith  cannot  proceed  from  the  exercise  of 
our  natural  faculties  and  powers,  nor  from  the  force  and 
operation  of  free  will;  since  man,  in  consequence  of  his  nat- 
ural corruption,  is  incapable  either  of  thinking  or  doing  any 
good  thing;  and  that  t'lerrfore,  it  is  necessary,  in  order  to 
his  conversion  and  salvj.  ^  .,  hat  he  br  r-generated  and  re- 
newed by  the  operation  ..rtht  Holy  Ghost,  which  is  the  gift 
of  God  through  Jesus  Christ. 

"4.  That  this  divine  grace,  or  energy,  of  the  Holy  Ghost, 
begins  and  perfects  every  thing  that  can  be  called  good  in 
man,  and,  consequently,  all  good  works  are  to  be  attributed 
to  God  alone;  that,  nevertheless,  this  grace  Is  oflfered  to  all, 
and  does  not  force  men  to  act  against  their  inclinations,  but 
maybe  resisted,  and  rendered  ineflfectual,  by  the  perverse  wil. 


METHODISTS. 


in 


of  the  impenitent  sinner.  Some  modern  Arminians  interpret 
this  and  the  last  article  with  a  greater  latitude.  (See  Isa.  1  : 
10.     Dent.  10  :  1(5.     Eph.  4  :  '22.) 

•'  5.  That  God  jrives  to  the  truly  faithful,  who  are  regenera- 
ted by  his  grace,  the  means  of  preserving  themselves  in  this 
state" 


The  first  Arminians,  indeed,  hnd  some  doubt  wi(h 
respect  to  the  closing  part  of  the  latter  article ;  but  their 
followers  uniformly  maintain,  "  that  the  regenerate  may  lose 
true,  justifying  faith,  fall  from  a  state  of  grace,  and  die  in  their 
sins."  (See  Heb.  6:4—6.  2  Pet.  2  :  20,  21.  Luke  21 : 
35.     2  Pet.  3:17.) 


METHODISTS, 

OR 

THE    METHODIST    EPISCOPAL    CHURCH. 

This  denomination  arose  in  England,  in  1729,  and  derived 
their  name  from  the  exact  regularity  of  their  lives.  In  1741, 
they  divided  into  two  parties,  under  George  Whitefield  and 
John  Wesley.  The  former  adopted  the  sentiments  of  Calvin, 
and  the  latter  those  of  Arminius.  The  Arminian  class  com- 
pose the  great  body  of  Methodists  in  this  country  and  in 
Great  Britain.  Both  of  those  men  were  eminently  distin- 
guished for  the  variety  and  extent  of  their  labors. 

The  following  are  the  articles  of  religion,  as  published  in 
the  "  Doctrines  and  Discipline  of  the  Methodist  Episcopal 
Church  : "  — 


but 


"1.  There  is  but  one  living  and  true  God,  c.erlasting, 
without  body  or  parts,  of  infinite  power,  wisdom,  and  good- 
ness ;  the  Maker  and  Preserver  of  all  things,  visible  and  in- 
visible. And  in  unity  of  this  Godhend,  there  arc  three  per- 
sons, of  one  substance,  power  and  eternity  —  the  Father,  the 
Son,  and  the  Holy  Ghost. 


118 


METHODISTS,    OR    THE 


I  t 


it  V 


"  2.  Tlie  Son,  who  is  the  Word  of  the  Father,  the  very  and 
eternal  God,  of  one  substance  with  the  Father,  took  man'a 
nature  ,n  the  womb  of  the  blessed  Virgin;  so  that  two  whole 
and  perfect  natures,  that  is  to  say,  the  Godhead  and  manhood, 
were  jonied  together  in  one  person,  never  to  be  divided' 
v/hereof  is  one  Christ,  very  God  and  very  man,  who  truly 
suffered,  was  crucified,  dead,  and  buried,  to  reconcile  hif 
Father  to  us,  and  to  be  a  sacrifice,  not  only  for  ori^inaJ  guilt 
but  also  for  the  actual  sins  of  men. 

"  3.  Christ  did  truly  rise  again  from  the  dead,  and  took 
agam  his  body,  with  all  things  appertaining  to  the  perfection 
of  man's  nature,  wherewith  he  ascended  into  heaven,  and 
there  sittcth,  until  he  return  to  judge  all  men  at  the  last  day. 
"  4.  The  Holy  Ghost,  proceeding  from  the  Father  and  the 
Son,  IS  of  one  substance,  majesty,  and  glory,  wi^.h  the  Father 
and  the  Son,  very  and  eternal  God. 

"  5.  The  holy  Scriptures  contain  all  things  necessary  to 
salvation ;  so  that  whatsoever  is  not  read  therein,  nor  may  be 
proved  thereby,  is  not  to  be  required  of  any  man,  that  it 
should  be  believed  as  an  article  of  faith,  or  be  thought  requi- 
site  or  necessary  to  salvation.  By  the  name  of  the  holy 
Scriptures,  we  do  understand  those  canonical  books  of  the 
Old  and  New  Testament,  of  whose  authority  was  never  any 
doubt  in  the  church.  [Here  follow  the  names  of  the  canoni- 
cal books  of  the  Scriptures.] 

"  G.    The  Old  Testament  is  not  contrary  to  the  New ;  for 
both  in  the  Old   and  New   Testament,    everlasting   life  is 
offered  to  mankind  by  Christ,  who  is  the  only  Mediator  be- 
tween God  and  man,  being  both  God  and  man.     Wherefore 
they  are  not  to  be  heard,  who  feign  that  the  old  fathers  did 
look  only  for  transitory  promises.     Although  the  law  given 
from  God  by  Moses,  as  touching  ceremonies  and  rites,''doth 
not  bind  Christians,  nor  ought  the  civil  precepts  thereof  of 
necessity  to  be  received  in  any  commonwealth,  yet,  notwith- 
standing,  no  Christian  whatsoever  is  free  from  the  obedience 
of  the  commnndmcnts  which  arc  called  moral. 

"  7.    Original  sin  stnndcth  not  in  the  following  of  Adam   (as 
the  Polaginns  do  vain'y  talk,)  but  it  is  the  corruption  of  the 


METHODIST    EIMSCOPAL    CHURCH. 


119 


nature  of  every  man,  that  naturally  is  engendered  of  the  ^.^ff• 
spring  of  Adam,  whereby  man  is  very  far  gone  from  original 
righteousness,  and  of  his  own  nature  inclined  to  evil,  and  that 
continually. 

"  8.  The  condition  of  man,  after  the  full  of  Adam,  is  such, 
that  he  cannot  turn  and  prepare  himself,  by  his  own  natural 
strength  and  works,  to  faith,  and  calling  upon  God ;  where- 
fore we  have  no  power  to  do  good  works,  pleasant  and  accept- 
able to  God,  without  the  grace  of  God  by  Chribt  preventing 
us,  that  we  may  have  a  good  will,  and  working  with  uc  when 
we  have  that  good  will. 

"  9.  We  are  accounted  righteous  before  God,  only  for 
the  merit  of  our  Lord  and  Savior  Jesus  Christ  by  faith,  and 
not  for  our  own  works  or  deservings.  Wherefore,  that  we 
are  justified  by  faith  only,  is  a  most  wholesome  doctrine,  and 
very  full  of  comfort. 

"10.  Althoush  aood  works,  which  are  the  fruits  of  faith, 
and  follow  after  justification,  cannot  put  away  our  sins,  p,nd 
endure  the  severity  of  God's  judgments,  yet  are  they  pleas- 
ing and  acceptable  to  God  in  Christ,  and  spring  out  of  a  true 
and  lively  faith,  insomuch  that  by  them  a  lively  faith  may 
be  as  evidently  known,  as  a  tree  is  discerned  by  its  fruit. 

"  11.  Voluntary  works,  being  over  and  above  God's  com 
mandments,  which  are  called  works  of  supererogation,  cannot 
be  taught  without  arrogancy  and  impiety.  For  by  them  men 
do  declare  that  they  do  not  only  render  unto  God  as  much  as 
they  are  bound  to  do,  but  they  do  more  for  his  sake  than  of 
bounden  duty  is  required ;  whereas  Christ  saith  plainly, 
'  When  ye  have  done  all  that  is  commanded  you,  say.  We 
are  unprofitable  servants.' 

*'  12.  Not  every  sin  willingly  committed  after  justification, 
is  the  sin  against  the  Holy  Ghost,  and  unpardonable.  Where- 
fore, the  grant  of  repentance  is  not  to  be  denied  to  such  as 
fall  into  sin  after  justification ;  after  we  hove  received  the 
Holy  Ghost,  we  may  depart  from  grace  giveii,  and  fall  into 
sin,  and,  by  the  grace  of  God,  rise  again,  and  amend  our  lives 
And,  therefore,  they  are  to  be  condemned  who  say  they  can 


I'^O 


METHODISTS,    Oil    THE 


f.    I 


i!l 


mf  .  j 


m :  I 


V       i 


no  more  sin  as  long  as  they  live  here,  or  deny  the  place  of 
forgiveness  to  such  as  truly  repent. 

'•  13.    The  visible  church  of  Christ  is  a  congregation  of 
faithful  men,  m  which  the  pure  word  of  God  is  preached,  and 
the  sacraments  duly  administered  according  to  Christ's  ordi 
nance,  in  all  those  things  that  of  necessity  are  requisite  to 
the  same. 

"  14.  The  Romish  doctrine  concerning  purgatory,  pardon, 
worshipping  and  adoration  as  well  of  images  as  of  relics, 
and  also  invocation  of  saints,  is  a  fond  thing,  vainly  invented, 
and  grounded  upon  no  warrant  of  Scripture,  but  repugnant 
to  the  word  of  God. 

"  15.  It  is  a  thing  plainly  repugnant  to  the  word  of  God, 
and  the  custom  of  the  primitive  church,  to  have  public  prayer 
in  the  church,  or  to  minister  the  sacraments,  in  a  tongue  not 
understood  by  the  people. 

"  16.  Sacraments  ordained  of  Christ  are  not  only  badges 
or  tokens  of  Christian  men's  profession,  but  rather  they  are 
certain  signs  of  grace,  and  God's  good-will  towards  us,  by 
the  which  he  doth  work  invisibly  in  us,  and  doth  not  only 
quicken,  but  also  strengthen  and  confirm,  our  faitli  in  him. 

"  There  are  two  sacraments  ordained  of  Christ  our  Lord  in 
the  gospel ;  that  is  to  say,  baptism  and  the  supper  of  the  Lord. 
"  Those  five  commonly  called  sacraments  —  that  is  to 
say,  confirmation,  penance,  orders,  matrimony,  and  .extreme 
unction  —  are  not  to  be  counted  for  sacraments  of  the  gospel, 
being  such  as  have  partly  grown  out  of  the  corrvpt  following 
of  the  apostles,  and  partly  are  states  of  life  allowed  in  the 
Scriptures,  but  yet  have  not  the  like  nature  of  baptism  and 
the  Lord's  supper,  because  they  have  not  any  visible  sign 
or  ceremony  ordained  of  God. 

"  The  sacraments  were  not  ordained  of  Christ  to  be  gazed 
upon,  or  to  be  carried  about,  but  that  we  should  duly  use 
them.  And  in  such  only  as  worthily  receive  the  same,  they 
have  a  wholesome  effect  or  operation ;  but  they  that  receive 
them  unworthily,  nurohase  to  themselves  condemnation.  ;ia 
St.  Paulsaith.    (1  Cor.  11:29.) 


METHODIST    EPISCOPAL    CIlUllCII. 


121 


«*  17.  Baptism  is  not  only  a  sign  of  profession,  and  mark  of 
difference,  whereby  Christians  are  distinguished  from  others 
that  are  not  baptized,  but  it  is  also  a  sign  of  regeneration,  or 
the  new  birth.  The  baptism  of  young  children  is  to  be 
retained  in  the  church. 

"  18.  The  supper  of  the  Lord  is  not  only  a  sign  of  the  love 
that  Christians  ought  to  have  among  themselves  one  to  another, 
but  rather  is  a  sacrament  of  our  redemption  by  Christ's  death ; 
insomuch  that  to  such  as  rightly,  worthily,  and  with  faith, 
receive  the  same,  the  bread  which  we  break  is  a  partaking  ol 
the  body  of  Christ,  and  likewise  the  cup  of  blessing  is  a^ar- 
taking  of  the  blood  of  Christ. 

"  Transubstantiation,  or  the  change  of  the  substance  of 
bread  and  wine  in  the  supper  of  our  Lord,  cannot  be  proved  by 
Holy  Writ,  but  is  repugnant  to  the  plain  words  of  Scripture, 
overthroweth  the  nature  of  a  sacrament,  and  hath  given  occa- 
sion to  many  superstitions. 

"  The  body  of  Christ  is  given,  taken,  and  eaten,  in  the  sui>- 
per,  only  after  a  heavenly  and  scriptural  manner.  And  the 
means  whereby  the  body  of  Christ  is  received  and  eaten  in 
the  supper,  is  faith. 

"  The  sacrament  of  the  Lord's  supper  was  not  by  Christ's 
ordinance  reserved,  carried  about,  lifted  up,  or  worshipped. 
"  l!».  The  cup  of  the  Lord  is  not  to  be  denied  to  the  lay 
peo])le ;  for  both  the  parts  of  the  Lord's  supper,  by  Christ's 
ordinance  and  commandment,  ought  to  be  administered  to  all 
Christians  alike. 

"  20.  The  offering  of  Christ,  once  made,  is  that  perfect 
redemption,  propitiation,  and  satisfaction,  for  all  the  sins 
of  the  whole  world,  both  original  and  actual;  and  there  is 
none  other  satisfaction  for  sin  but  that  alone.  Wherefore 
the  sacrifice  of  masses,  in  the  which  it  is  commonly  said  that 
the  priest  doth  offer  Christ  for  the  quick  and  the  dead,  to 
have  remission  of  pain  or  guilt,  is  a  blasphemous  fable  and 
dangerous  deceit. 

"  21.  The  ministers  of  Christ  were  not  commanded  by  God's 
11 


ill 


1=^'  t 


ti'  f 


6! 


U-2 


MEl  IIODISTS,    OK    THE 


law  either  to  vow  the  estate  of  single  life,  or  to  abstract  from 
marriage ;  therefore  it  is  lawful  for  them,  as  for  all  other 
Christians,  to  marry  at  their  own  discretion,  as  they  shall 
judge  the  same  to  serve  best  to  godliness. 

"  22.  It  is  not  necessary  that  rites  and  ceremonies  shoula  in 
all  places  be  the  same,  or  exactly  alike ;  for  they  have  been 
always  different,  and  may  be  changed  according  to  the  diver- 
sity of  countries,  times,  and  men's  manners,  so  that  nothmg 
be  ordained  against  God's  word.  Whosoever,  through  hi? 
private  judgment,  willingly  and  purposely  doth  openly  break 
the  rites  and  ceremonies  of  the  church  to  which  he  belongs, 
■which  are  not  repugnant  to  the  word  of  God,  and  are  ordained 
and  approved  by  common  authority,  ought  to  be  rebuked 
openly,  that  others  may  fear  to  do  the  like,  as  one  that  offcnd- 
eth  against  the  common  order  of  the  church,  and  woundeth 
the  consciences  of  weak  brethren. 

"  Every  particular  church  may  ordain,  change,  and  abolish, 
rites  and  ceremonies,  so  that  all  things  may  be  done  to  edi 
fication. 

"  23.  The  president,  the  congress,  the  general  assemblies, 
the  cfovernors,  and  the  councils  of  state,  fl.s  the  delegates  of 
the  people,  are  the  rulers  of  the  United  States  of  America 
according  to  the  division  of  power  made  to  them  by  the  Con 
stitution  of  the  United  States,  and  by  the  constitutions  of  their 
respective  states.  And  the  said  states  are  a  sovereign  and 
independent  nation,  and  ought  not  to  be  subject  to  any  for- 
eign jurisdiction.* 

'*  24.  The  riches  and  goods  of  Christians  are  not  common, 
as  touching  the  right,  title,  and  possession,  of  the  same,  as 


If 


*  '«  As  far  as  it  respocta  civil  affairs,  we  believe  it  the  duty  of  Chris 
tians,  and  especially  all  Christian  ministers,  to  be  subject  to  the 
Bupreme  authority  of  the  country  where  they  may  reside,  and  to  use 
all  laudable  means  to  enjoin  obedience  to  the  powers  that  be ;  and 
therefore  it  is  expected  that  all  our  preachers  and  people,  who  may 
be  under  the  British  or  any  other  governmcnl,  will  behave  them 
■elves  as  peaceable  and  orderly  subjects." 


MKTIIODIST    PROTESTANT    CUURCH. 


123 


fiome  do  falsely  boast.  Notwithstanding  every  man  ought,  of 
such  things  as  he  possesseth,  liberally  to  give  alms  to  the 
poor,  according  to  his  ability. 

"  25.  As  we  confess  that  vain  and  rash  swearing  is  forbidden 
Christian  men  by  our  Lord  Jesus  Christ  and  James  his  apos- 
tle, so  we  judge  that  the  Christian  religion  doth  not  prohibit 
but  that  a  man  may  swear  when  the  magistrate  requireth,  in 
a  cause  of  faith  and  charity,  so  it  be  done  according  to  the 
prophet's  teaching,  in  justice,  judgment,  and  truth." 


METHODISTS, 

OR 

THE    METHODIST    PROTESTANT    CHURCH. 

The  Protestant  Methodists  adhere  to  the  Wesleyan  Meth- 
odist doctrines,  but  discard  certain  parts  of  the  discipline, 
particularly  those  concerning  episcopacy  and  the  manner  of 
constituting  the  general  conference.  They  seceded  from  the 
Methodist  Episcopal  Church  in  1830,  and  formed  a  constitu- 
tion and  discipline  of  their  own. 

The  following  preamble  and  articles  precede  the  consti- 
tution :  — 

"We,  the  representatives  of  the  associated  Methodist 
churches,  in  general  convention  assembled,  acknowledging 
the  Lord  Jesus  Christ  as  the  only  Head  of  the  church,  and 
the  word  of  God  as  the  suincient  rule  of  faith  and  practice, 
in  all  things  pertaining  to  godliness,  and  being  fully  persuaded 
that  the  representative  form  of  church  government  is  the 
most  scriptural,  best  suited  to  our  condition,  and  most  con- 
genial with  our  views  and  feelings  as  fellow-citizens  with  the 
saints,  and  of  the  household  of  God ;  and  whereas,  a  written 
constitution,  establishing  the  form  of  government,  and  secur- 
ing to  the  ministers  and  members  of  the  church  their  riglits 


{'24 


MFTIIOniSTS. 


1 


! 


and    privileges,  is   the  best  sufeguard  of  Cliristian  liberty 
We,  therefore,  trusting  in  the  i)r<)tecti(»n  of  Alrniglity  (Jod, 
and  acting  in  the  name  and  by  the  authority  of  our  constitu- 
ents, do  ordain  and  establish,  and  agree  to  be  governed  by, 
the  following  elementary  principles  and  constitution  :  — 

"  1.  A  Christian  church  is  a  society  of  believers  in  Jesus 
Christ,  and  is  a  divine  institution. 

♦'  2.  Christ  is  the  only  Head  of  the  church,  and  the  word 
of  God  the  only  rule  of  faith  and  conduct. 

"  3.  No  person  who  K)ves  the  Lord  Jesus  Christ,  and 
ttbeys  the  gospel  of  God  our  Savior,  ought  to  be  deprived  of 
church  membership. 

"  4.  Every  man  has  an  inalienable  right  to  private  judg- 
ment in  matters  of  religion,  and  an  ecpial  right  to  express 
his  opinion  in  any  way  which  will  not  violate  the  laws  of 
God,  or  the  ri*;hts  of  his  fellow-men. 

"5.  Church  trials  should  be  conducted  on  gospel  princi- 
ples only  ;  and  no  minister  or  member  should  be  exconunu- 
nicated  except  for  immorality,  the  propagation  of  unchristian 
doctrines,  or  for  tlit  neglect  of  duties  enjoined  by  the  word 
of  God. 

«'  G.  The  pastoral  or  ministerial  ofTice  and  duties  are  of 
divine  appointment,  and  all  elders  in  the  church  of  God  are 
e(pial ;  but  ministers  are  forbidden  to  be  lords  over  God's 
heritage,  or  to  have  dominion  over  the  faith  of  the  saints. 

"  7.  The  church  has  a  right  to  form  and  enforce  such 
rules  and  regulations  only  as  are  in  accordance  with  the 
holy  Scriptures,  and  may  be  necessary  or  have  a  tendency 
to  carry  into  eflect  the  great  system  of  practical  Christianity. 

♦*  8.  Whatever  power  may  be  necessary  to  the  formation 
of  rules  and  regulations,  is  inherent  in  the  ministers  and 
Ttiembers  of  the  church ;  but  so  much  of  that  power  may  be 
delegated,  from  time  to  time,  upon  a  plan  of  representation, 
as  they  may  judge  necessary  and  proper. 

"9.  It  is  the  duty  of  all  ministers  and  members  of  the 
church,  to  maintain  godliness,  and  to  oppose  all  moral  evil 

**  10.  It  ia  obligatory  on   ministers   of  the  gospel  to  bis 


i 


=  1 


PIloTKSiANTS SABGLLIANS. 


12a 


fiiilhful  in  the  discharge  of  their  pastoral  and  ministerial 
duties,  and  it  is  also  obligatory  on  the  members  to  esteem 
ministers  highly  for  tlieir  works'  sake,  and  to  render  them  a 
righteous  compensation  for  their  labors. 

"  11.  The  church  ought  to  secure  to  all  her  official  bodies 
the  necessary  authority  for  the  purposes  of  good  government; 
but  she  has  no  right  to  create  any  distinct  or  independent 
sovereignties." 

We  omit  the  constitution,  as  the  preceding  elementary 
principles  sufficiently  develoj)  the  peculiarities  of  this 
denomination. 


PROTESTANTS. 

A  NAME  first  given,  in  Germany,  to  those  who  adhered  to 
the  doctrine  of  Luther;  because,  in  1529,  they  protested 
against  a  decree  of  the  emperor  Charles  V.,  and  the  diet  of 
Spires,  declaring  that  they  appealed  to  a  general  council. 
The  same  name  has  also  been  given  to  the  Calvinists,  and 
is  now  become  a  common  denomination  for  all  sects  which 
diffi^r  from  the  church  of  Rome. 


SABELLIANS. 

A  SKCT,  in  the  third  century,  that  embraced  the  opinions  of 
Sabellius,  a  philosopher  of  Egypt,  who  openly  taught  that 
there  is  but  one  person  in  the  Godhead. 

The  Sabellians  maintained  that  the  Word  and  the  Holy 
Spirit  are  only  virtues,  emanations,  or  functions  of  the  Deity, 
and  held  that  he  who  is  in  heaven  is  the  Father  of  all  thincrs- 
11* 


|i| 


1^6 


SANDEMAMANS. 


n  i 


that  ho  descended  into  the  Virgin,  became  a  chihl,  and  was 
born  of  lier  as  a  Son ;  and  that,  having  accomplished  the 
mystery  of  our  salvation,  he  dilFuscd  himself  on  the  apostles 
in  tongues  of  hie,  and  was  then  denominated  the  IIuli/  Ghost. 
This  they  explained  by  resembling  God  to  the  sun;  the  illu- 
minated virtue  or  (piality  of  which  was  the  Word,  juid  its 
warming  virtue  the  Holy  Spirit.  The  Word,  they  taught; 
was  darted,  like  a  divine  ray,  to  accomplish  the  work  of 
redemption ;  and  that,  being  re-ascended  to  heaven,  the  influ- 
ences of  the  Father  were  comnmnicated  after  a  like  manner 
to  the  apostles. 


SANDEMANIANS. 

So  called  from  Mr.  Robert  Sandeman,  a  Scotchman,  who 
published  his  sentiments  in  1757.  He  afterwards  came  to 
America,  and  established  societies  at  Boston,  and  other  places 
in  New  England,  and  in  Nova  Scotia. 

This  sect  arose  in  Scotland  about  the  year  1728,  where  it 
is  distinguished  at  the  present  day  by  the  name  of  GlassiUs, 
after  its  founder,  Mr.  John  Glass,  a  minister  of  the  established 
church. 

The  Sandemanians  consider  that  faith  i 
less  than  a  simple  assent  to  the  divine  testii- . 
Jesus  Christ,  delivered  for  the  offences  of  mc- 
again  for  their  justification,  as  recorded  in  the  ^Scw  Testa- 
ment. They  also  maintain  that  the  word  faith,  or  belief,  is 
constantly  used  by  the  apostles  to  signify  what  is  denoted  by 
it  in  common  discourse,  viz.,  a  persuasion  of  the  truth  of  any 
proposition,  and  that  there  is  no  difference  between  believing 
any  common  testimony  and  believing  the  apostolic  testimony, 
except  that  which  results  from  the  testimony  itself,  and  tha 
divine  authority  on  which  it  rests. 

They  diifer  from  other  Christians  in  their  weekly  adminis 


"Tiore  nor 

ccniiiii 

aised 


SANDRMANIANS. 


1-^7 


ffation  of  the  Lord's  supper ;  their  lovc-feasls,  of  which  pvpry 
nieinber  is  not  only  allowed,  but  required,  to  partake,  and 
which  consist  of  their  dining  together  at  each  other's  houses 
in  the  interval  between  the  morning  and  afternoon  service; 
their  kiss  of  charity,  used  on  this  occasion,  at  the  admission 
of  a  new  member,  and  at  other  times,  when  they  deem  it 
necessary  and  proper;  their  weekly  collection,  before  the 
Lord's  supper,  for  the  support  of  the  poor,  and  defraying 
other  expenses ;  mutual  exhortation ;  abstinence  from  blood 
and  things  strangled;  washing  each  otlier's  feet,  when,  as  a 
jleed  of  mercy,  it  might  be  an  expression  of  love,  the  precept 
concerning  which,  as  well  as  other  precepts,  they  understand 
literally;  community  of  goods,  so  far  as  that  every  one  is  to 
consider  idl  that  he  has  in  his  possession  and  power  liable  to 
the  calls  of  the  poor  and  the  church;  and  the  unlawfulness 
of  laying  up  treasures  upon  earth,  by  setting  them  apart  fur 
any  distant,  future,  or  uncertain  use.  They  allow  of  public 
and  private  diversions,  so  far  as  they  are  not  connected  with 
circumstances  really  sinful ;  but,  apprehending  a  lot  to  be 
sacred,  disapprove  of  lotteries,  playing  at  cards,  dice,  &c. 

They  maintain  a  plurality  of  elders,  pastors,  or  bishops,  ill 
each  church,  and  the  necessity  of  the  presence  of  two  elders 
in  every  act  of  discipline,  and  at  the  administration  of  the 
Lord's  supper. 

In  the  choice  of  these  elders,  want  of  learning  and  en- 
gagement in  trade  are  no  sufficient  objections,  if  qualified 
according  to  the  instructions  given  to  Timothy  and  Titus ; 
but  second  marriages  disqualify  for  the  office ;  and  they  are 
ordained  by  prayei  and  fasting,  imposition  of  hands,  and 
giving  the  right  hand  of  fellowship. 

In  their  discipline  they  are  strict  and  severe,  and  think 
themselves  obliged  to  separate  from  communion  and  worship 
of  all  such  religious  societies  as  appear  to  them  not  to  profess 
the  simple  truth  for  their  only  ground  of  hope,  and  who  do 
not  walk  in  obedience  to  it.  (See  John  13:  14,  15;  IG:  13. 
Acts  0  :  7.  Rom.  3  :  27 ;  4:4,5;  16 :  16.  I  Cor.  16 :  20. 
2  Cor.  4:   13.     1  Pet.  1:2:^.) 


m 

m 


'i 


'"^^  ANTINUMIANS. 

ANTINOMIANS. 

As  we  elsewhere  give  the  sentiments  of  tlie  ancient  Berem 
mis,  Pelagians,  and  Sahdlians,  it  is  proper  to  notice  those 
of  Afrricola,  an  eminent  doctor  in  the  Lutheran  church,  who 
flourished  about  tlie  middle  of  the  sixteenth  century.  Tlie 
word  Antinomian  is  derived  from  two  Greek  words,  signily- 
ing  against  law. 

It  will  be  observed  that  the  above  names  are  used  to  denote 
sentiments  or  opinions,  rather  than  sects  or  denominations. 

The  principal  doctrines  of  the  Antinomians,  together  with 
a  short  specimen  of  the  arguments  made  use  of  in  their  <le- 
fence,  are  comprehended  in  the  following  summary : 

*'  1.  That  the  law  ought  not  to  be  proposed  to  the  people 
as  a  rule  of  manners,  nor  used  in  the  church  as  a  means  <ii 
instructi(ni;  and  that  the  gospel  alone  is  to  be  inculcated 
and  explained,  both  in  the  churches  and  in  the  schools  of 
learning. 

"  For  the  Scriptures  declare  that  Christ  is  not  the  law- 
giver; as  it  is  said,  'The  law  was  given  by  Moses;  but 
grace  and  truth  came  by  Jesus  Christ.'  Therefore  the  min- 
isters of  the  gospel  ought  not  to  teach  the  laio.  Christians 
are  not  ruled  by  the  law,  but  by  the  spirit  of  regeneration ; 
according  as  it  is  said,  'Ye  are  not  under  the  law,  but  undei 
grace.'  Therefore  the  law  ought  not  to  be  taught  in  the 
church  of  Christ. 

"2.  That  the  justification  of  sinners  is  an  immanent  and 
eternal  act  of  God,  not  only  preceding  all  acts  of  sin,  but  the 
existence  of  the  sinner  himself. 

"  For  nothing  new  can  arise  in  God;  on  which  account,  he 
calls  things  that  are  not,  as  though  they  were ;  and  the  apos- 
tle siiitli,  '  Who  hath  blessed  us  with  all  spiritual  blessings 
in  heavenly  places,  in  Christ  Jesus,  before  the  foundation  of 
he  world.'  Besides,  Christ  was  set  up  from  everlasting,  not 
only  as  the  TIead  of  tlie  church,  but  as  the  surety  of  his 


ANTINUMUNS. 


120 


people;  hy  virtue  ot"  which  engag(!int'jit,  the  Father    lecreed 
never  tu  impute  unti<  tlieiii  their  siaa.     (ISee  2  Cur.  5;  ID.) 

"  ;j.  That  juHtilicution  by  faith  is  no  more  than  a  mani- 
festation to  us  of  what  was  done  before  we  had  a  being. 

"  For  it  is  thus  expressed,  in  lleb.  11:1:  •  Now,  faith  is 
the  substance  of  thinj^s  hoped  for,  the  evidence  of  things  not 
seen.'  Wo  are  justified  only  by  Christ;  but  by  faitli  we 
perceive  it,  and  by  faith  rejoice  in  it,  as  we  apprehend  it  to 
be  our  own. 

'♦  4.  That  men  oujrht  not  to  doubt  of  their  faith,  nor 
(puistion  whether  they  believe  in  Christ. 

'•  For  we  are  conunanded  to  '  draw  near  in  full  assurance 
of  faith.'  (Ilcb.  10  :  22.)  '  He  that  beK^veth  on  the  Son  of 
God,  hath  the  witness  in  himself,'  (2  John  5:  lU;)  i.  e.,  he 
has  as  much  evidence  as  can  be  desired. 

"5.  That  God  sees  no  sin  in  believers;  and  they  are  nt>t 
bound  to  confess  sin,  mourn  for  it,  or  pray  that  it  may  be 
forgiven. 

"  For  God  has  declared,  (lleb.  10 :  17,)  *  Their  sins  and 
iniquities  I  will  remcnd)er  no  more.*  And  in  Jer.  50 :  20, 
•  In  those  days,  and  in  that  time,  saith  the  Lord,  the  ini(iuity 
of  Israel  shall  be  sought  for,  and  there  shall  be  none;  ami 
the  sins  of  Judah,  and  they  shall  not  be  found ;  for  I  will 
pardon  them  whom  I  reserve' 

*'  G.  That  God  is  not  angry  with  the  elect,  nor  doth  he 
punish  them  for  their  sins. 

"  For  Christ  has  made  ample  satisfaction  for  their  sins.  See 
Isaiah  515 :  5,  '  lie  was  wounded  for  our  transgressions,  he 
was  bruised  for  our  inicpiitics,'  &,c.  And  to  inllict  punish- 
ment once  upon  tlie  surety,  and  again  upon  the  believer,  is 
contrary  to  the  justice  of  God,  as  well  as  derogatory  to  the 
satisfaction  of  Christ. 

"  7.  That  by  God's  laying  our  iniquities  upon  Christ,  he 
became  as  completely  sinful  as  we,  and  we  as  completely 
righteous  as  Christ. 

•*  For  Christ  represents  our  persons  to  the  Father  ;  and  we 
represent  the  person  of  Christ  to  him.     The  loveliness  of 


130 


PKLAUlANii. 


Christ  is  transferred  to  us.  On  the  other  hano,  uJI  that  is 
hateful  in  our  nature  is  put  upon  Christ,  who  was  forsaken 
by  the  Father  for  a  ti.i.c.  See  2  Cor.  5:21,  '  He  was  made 
Bin  for  us,  who  knew  no  sin ;  that  we  might  be  made  tlie 
righteousness  of  God  in  him.' 

•'8.  That  believers  need  not  fear  either  their  own  sins 
or  the  sins  of  others,  since  neither  can  do  thtin  any  injury. 

"  Sec  Horn.  H :  ;{;{,  ;m,  «  VV  ho  shall  lay  any  thing  to  the 
charge  of  God's  elect  ? '  &.c.  The  apostle  does  not  say  that 
they  never  transgress,  but  triumphs  in  the  thought  that  no 
curse  can  be  executed  against  them. 

"  9.  That  the  new  covenant  is  not  made  properly  with  us, 

but  with  Christ  for  us;  and  that  this  covenant  is  all  of  it  a 

promise,  having  no  conditions  for  us  to  perform;  for  faith, 

repentance,  and  obedience,  are  not  conditions  on  our  part,' 

but  Christ's;  and  he  repented,  believed,  and  obeyed  Ibr  us.  ' 

"  For  the  covenant  is  so  expressed,  that  the  performance 

lies  upon  the  Deity  himself.     ♦  For  this  is  the  covenant  that  1 

Will  make  with  the  house  of  Israel,  after  those  days,  saith  the 

Lord ;  I  will  put  my  laws  into  their  mind,  and  write  them  in 

their  hearts ;  and  I  will  be  to  them  a  God,  and  they  shall  be 

tome  a  people.'     Heb.  8:  10. 

"  10.  That  sanctification  is  not  a  proper  evidence  of  iusti- 
ficntion. 

"  For  those  who  endeavor  to  evidence  their  justification  by 
their  sanctification,  are  looking  to  their  own  attainments,  and 
not  to  Christ's  righteousness,  for  hopes  of  salvation." 


PELAGIANS 


I;  • 


A  DENOMINATION  which  arose  in  the  fifth  century,  so 
called  from  Pelagius,  a  monk,  who  looked  upon  the  doctrines 
which  were  commonly  received,  concerning  the  original 
corruption  of  human  nature,  and  the  necessity  of  divine  grace 


rnU-ADAMlTtS. 


131 


to  enlighten  the  understanding  and  purify  the  heart,  as  preju* 
dicial  to  the  progress  of  holiness  and  virtue,  and  tending  to 
establish  mankind  in  a  presumptuous  and  fatal  security,  lie 
maintained  the  following  doctrines  :  — 

"  1.  That  the  sins  of  our  first  parents  were  imputed  to  them 
only,  and  not  to  their  posterity ;  and  that  we  derive  no  cor- 
ruption from  their  fidl,  but  are  born  as  pure  and  unspotted 
as  Adam  came  out  of  the  forming  hand  of  his  Creator. 

"  2.  That  mankind,  therefore,  are  capable  of  repentance 
and  amendment,  and  of  arriving  to  the  highest  degrees  of 
piety  and  virtue,  by  the  use  of  their  natural  faculties  and 
j)ovvers.  That,  indeed,  external  grace  is  necessary  to  excite 
their  endeavors,  but  that  they  have  no  need  of  the  internal 
succors  of  the  divine  Spirit. 

"  3.  That  Adam  was,  by  nature,  mortal,  and,  whether  he 
had  sinned  or  not,  would  certaiidy  have  died. 

**  4.  That  the  grace  of  God  is  given  in  proportion  to  our 
merits. 

•'5,  That  mankind  may  arrive  at  a  state  of  perfection  in 
this  life. 

"  G.  That  the  law  qualified  men  for  the  kingdom  of  heaven, 
and  was  founded  upon  equal  promises  with  the  gospel." 


PRE-A DA  MITES. 


This  denomination  began  about  the  middle  of  the  sixteenth 
century.  Their  principal  tenet  is,  that  there  must  have  been 
men  before  Adam.  One  proof  of  this  they  bring  from  Rom. 
5  :  12, 13,  14.  The  apostle  says,  '*  Sin  was  in  the  world  till 
the  law;''  meaning  the  law  given  to  Adam.  But  sin,  it  is 
evident,  was  not  imputed,  though  it  might  have  been  commit- 
ted, til!  the  time  of  the  pretoiuled  first  man.  ^^  For  sin  is  not 
impntcd  tchni  there  is  no  law," 


K 


I  I 


132 


PREDE3TINAR1ANS. ORTllOIiOX    CllEEDS. 


The  election  of  the  Jews,  they  say,  is  a  consequence  of  th 
Baine  system.  It  began  at  Adam,  who  is  called  their  futhei 
or  founder.  God  is  also  their  Father,  having  espoused  the 
Judaical  church.  The  Gentiles  are  only  adopted  children, 
as  being  Pre-Adamites.  Men  (or  Gentiles)  are  said  to  be 
made  by  the  word  of  God.  (Gen.  1 :  26, 27.)  Adam,  the 
founder  of  the  Jewish  nation,  whose  history  alone  Moses 
wrote,  is  introduced  in  the  second  chapter,  as  the  workman- 
ship  of  God's  own  hands,  and  as  created  apart  from  other  men. 

They  argue  thus :  —  Cain,  having  killed  his  brother  Abel, 
was  afraid  of  being  killed  himself.  By  whom  ?  He  married 
—  yet  Adam  had  then  no  daughter.  What  wife  could  he 
get  ?  He  built  a  town  —  what  architects,  masons,  carpen- 
ters, and  workmen,  did  he  employ  ?  The  answer  to  all  these 
questions  is  in  one  word  —  Pre-Adamites. 

This  reasoning  is  opposed  by  sundry  texts  of  Scripture. 
(See  Gen.  1  :  26;  2 :  7;  3  :  20.     Mark  10  :  6.     1  Cor.  15 
45,  47.) 


PREDESTINARIANS 

Akk  those  who  believe  that  God,  for  his  own  glory,  halh 
foreordained  wliatsoover  comes  to  pass.  (See  Matt.  25  :  34. 
Rom.  8  :  29,  30.  Eph.  1  :  3,  6,  1 1.  2  Tim.  1:9.  2  Thess. 
11:13.  1  Pel.  1:1,2.  John  6  :  37  ;  17  :  2—24.  Rev. 
13:8;  17:8.  Dnn.  4  :  35.  1  Thess.  5  :  19.  Matt.  11  - 
26.     Exod.  4:21.     Prov.  16:4.     Acts  13    48.) 


ORTHODOX   CREEDS. 

Orthodoxy  literally  signifies  correct  opinions.  The  wora 
■r  generally  used  to  denote  those  who  are  attached  to  thf. 
Trinitarian  scheme  of  Christian  doctrine. 


ORTHODOX    CllEEDS. 


133 


The  following  article  is  found  in  the  "  Spirit  of  the  Pil- 
giinis,"  vol.  V.  No.  1,  and  is  supposed  to  have  been  written 
by  the  late  Rev.  Benjamin  B.  Wisner,  D.  D.,  pastor  of  the 
Old  South  church,  Boston. 

The  following  summary  contains  the  more  material  parts 
of  the  Orthodox  faith.  Those  who  embrace  this  system 
believe,  — 


"  That,  since  the  fall  of  Adam,  men  are,  in  their  natural 
state,  altogether  destitute  of  true  holiness,  and  entirely  de- 
praved. 

"  That  men,  though  thus  depraved,  are  justly  required  to 
love  God  with  all  the  heart,  and  justly  punishable  for  disobe- 
dience ;  or,  in  other  words,  they  are  complete  moral  agents, 
proper  subjects  of  moral  government,  and  truly  accountable 
to  God  for  their  actions. 

"  That  in  the  unspeakable  wisdom  and  love  of  God  was 
disclosed  a  plan  of  redemption  for  sinful  men. 

"  That,  in  the  development  of  this  plan,  God  saw  fit  to 
reveal  so  much  concerning  the  nature  and  the  mode  of  the 
«livine  existence,  as  that  he  is  manifested  to  his  creatures  as 
the  Father,  the  Son,  and  the  Holy  Ghost;  and  that  these 
three,  each  partaking  of  all  the  attributes  of  the  Deity,  and 
being  entitled  to  receive  divine  worship  and  adoration,  are 
the  one  living  and  true  God. 

''  That  the  Son  of  God,  laying  aside  the  glory  which  he 
had  with  the  Father  from  everlasting,  came  down  from 
heaven,  took  upon  himself  man's  nature,  and  by  his  humilia- 
tion, sufferings,  and  death,  made  an  atonement  for  the  sins 
of  the  world. 

"  That,  in  consequence  of  this  atonement,  the  offer  of  par- 
don and  eternal  life  was  freely  made  to  all;  so  that  those 
who  truly  repent  of  sin,  and  believe  in  the  Lord  Jesus  Christ, 
will  bo  saved. 

"  That  men  are  naturally  so  averse  to  God  and  holness, 
chat,  if  left  to  themselves,  they  reject  the  offers  of  salvation, 
and  neither  repent  of  sin  nor  truly  believe  in  a  Savior 
13 


134 


OHTJIODOX    CREEDS. 


"  That  God,  being  moved  with  infinite  love  and  compas- 
sion, sends  forth  the  Holy  Spirit,  according  to  his  sovereign 
pleasure,  by  whose  beneficent  energy  an  innumerable  multi- 
tude of  the  human  family  are  renewed,  sanctified,  and  pre- 
pared for  heaven  J  while  others  are  suffered  to  pursue  the 
course  which  they  have  freely  chosen,  and  in  wliich  they 
obstinately  persevere  till  the  day  of  salvation  is  past. 

"That  God,  in  his  providential  dispensations,  in  the 
bestowment  of  his  saving  mercy,  and  in  his  universal  govern- 
ment, exhibits  his  adorable  perfections,  in  such  a  manner 
as  will  call  forth  the  admiration  and  love  of  all  holy  beinrrs 
forever. 

"  That  believers  are  justified  by  faith,  through  t>.e  efficacy 
of  the  atonement,  so  that  all  claims  of  human  merit,  and  all 
grounds  of  boasting,  are  forever  excluded. 

"  That  the  law  of  God  is  perpetually  binding  upon  all 
moral  beings,  and  upon  believers  not  less  than  other  men,  as 
a  rule  of  life;  and  that  no  repentance  is  genuine  unless  it 
bring  forth  fruits  meet  for  repentance,  and  no  faith  is  saving 
unless  it  produce  good  works. 

"  That  those  who  have  been  renewed  by  the  Spirit  will  be 
preserved  by  the  power  of  God,  and  advanced  in  holiness 
unto  final  salvation.     And, 

«'  That  Christ,  as  the  great  King  of  the  universe,  the  Lord 
and  Proprietor  of  created  beings,  will  judge  the  world  at  the 
last  day,  when  the  righteous  will  be  received  to  life  eternal, 
and  the  wicked  will  be  consigned  to  endless  punishment  " 

*'  Since  the  reformation  firom  Popery,  those  who  profess  to 
admit  these  doctrines,  and  others  necessarily  connected  with 
them,  and  forming  a  part  of  the  same  system,  have  been 
denominated  Orthodox,  while  to  those  who  openly  reject 
them,  or  any  considerable  part  of  them,  this  appellation  has 
been  denied. 

"  It  is  not  to  be  inferred,  however,  that  the  Orthodox  have 
been,  or  are,  entirely  wianimous  on  the  subject  of  relitrion. 
Ill  matters  comparatively  unessential,  and  in  their  modes  of 


r 


L 


ORTHODCX.    CUEUDS. 


IX 


i 


Stating,  explaining,  and  establishing  essential  truths,  there 
has  always  been  more  or  less  a  diversity.  Thus  persons 
may  disagree  as  to  the  form  of  church  government,  or  as  to 
the  mode  of  administering  ordinances,  and  yet  have  an  equal 
claim  to  be  entitled  Orthodox.  Or  persons  may  disagree  in 
their  interpretation  of  particular  passages  of  Scripture,  and 
as  to  the  manner  in  which  these  bear  on  the  doctrines  of 
reliuion,  without  forfeitin<T  their  title  to  the  some  honorable 
appellation.  For  instance,  one  person  may  regard  a  particu- 
lar passage  as  proof  conclusive  of  the  divinity  of  Christ, 
while  another  may  be  in  doubt  respecting  it,  or  may  apply  it 
differently,  and  yet  both  be  firm  believers  in  the  divinity  of 
Christ.  Many  passages  which  the  old  writers  quoted  as  proof- 
texts,  have,  in  the  progress  of  critical  science,  been  differently 
interpreted  ;  and  yet  the  evidence  in  support  of  the  Orthodox 
system,  so  far  from  being  weakened  in  this  way,  has  been 
constantly  gaining  strength. 

"  Again  :  persons  may  disagree,  to  a  certain  extent,  at  least, 
in  their  statements  and  explanations  of  the  most  essential 
doctrines,  and  yet  be  properly  and  equally  Orthodox.  In 
illustration  of  this  remark,  several  examples  will  be  given. 

"  All  Orthodox  Christians  believe  in  the  full  inspiration  of 
the  sacred  Scriptures  ;  or  that  the  holy  men,  through  whose 
instrumentality  the  world  originally  received  these  Scriptures, 
spake  and  wrote  "  as  they  were  moved  by  the  Holy  Ghost." 
They  believe  in  this  as  a  fact  of  the  utmost  importance. 
But  there  have  been  various  modes  of  stating,  explaining,  ana' 
illustrating  this  fact.  Some,  for  instance,  have  spoken  of 
two  or  three  kinds  of  inspiration ;  others  have  insisted  that 
there  can  be  but  one  kind ;  while  others  have  thought  it  bet- 
ter to  state  the  subject  in  general  terms,  without  attempting 
very  minutely  to  define  or  explain  them. 

*'  All  Orthodox  Christians  believe  in  the  doctrine  of  the 
Trinity,  or  that  the  one  God  exists  in  a  threefold  distinction, 
commonly  called  persons,  —  the  Father,  the  Son,  and  the 
Holy  (ihost.  They  believe  this  as  a  revealed  fact,  and  as  an 
essential  part  of  the  Christian  doctrine.     But  how  difTercntly 


1.36 


OHTHODOX    cut: EDS. 


ii« 


lias  this  fact  been  stated  by  difTerent  individuals!  What 
different  explanations  have  been  put  ui)on  it!  While  not  a 
few  have  preferred  to  leave  the  subject  —  as  God  seems  tc 
have  left  it  —  altogether  unexplained. 

"All  Orthodox  Christians  believe  in  the  universality  of  God's 
eternal  puiposes,  in  the  certainty  of  their  execution,  and  tliat 
they  are  so  executed  as  not  to  obstruct  or  impair  the  free 
agency  of  man.  But  respecting  the  manner  of  God's  execu- 
tuig  his  purposes,  — whether  by  the  instrumentality  of  mo- 
tives, or  by  a  direct  efficiency,  —persons  having  equal  claims 
to  the  appellation  of  Orthodox,  have  not  been  agreed. 

"  All  the  Orthodox  believe  in  the  natural  and  entire  depravi- 
ty of  man;  or  that,  in  consequence  of  the  sin  of  his  first  pro 
genitors,  and  previous  to  regeneration,  every  thing  within 
him,  going  to  constitute  moral  character,  is  sinful.  But  how 
lU^ny  theories  have  been  framed  to  account  for  the  connec- 
tion of  our  sin  with  that  of  Adam !  And  how  many  expla- 
nations have  been  put  upon  the  doctrine  of  entire  depravity  ! 
Some  have  made  this  depravity  to  extend  to  all  the  powers 
of  the  soul ;  others  have  restricted  it  to  our  voluntary  exer- 
cises and  actions ;  while  others  have  confined  it  chiefly  to  a 
moral  taste,  disposition,  or  instinct,  which  is  regarded  as 
back  of  our  voluntary  exercises,  and  the  source  of  Them. 

"  All  the  Orthodox  believe  in  the  doctrine  of  atonement; 
but  all  do  not  state  or  explain  this  important  doctrine  after 
the  same  manner.  Some  suppose  the  atonement  of  Christ  to 
consist  wholly  in  his  obedience,  others  wholly  in  his  suffer- 
ings, and  others  in  both  his  obedience  and  sufferings.  Some 
hold  that  Christ  suffered  the  penalty  of  the  law  for  sinners, 
and  others  that  he  only  opened  a  way  in  which,  on  condition 
of  repentance,  this  penalty  may  be  remitted.  Some  think 
the  atonement  made  only  for  the  elect,  while  others  regaru  it 
as  the  propitiation  for  the  sins  of  the  whole  world. 

"  The  doctrine  of  instantaneous  regeneration  by  the  special 

operations  of  the   Holy  Spirit,  is  believed  by  all  who  have 

any  claim  to  be  called  Orthodox.     But  this  doctrine,  likelhe 

j'^i^^'.^i'l^^"!!'^!^^^'  i&JHi^^iJsly  St ate^T  am!  explained.     Some 


ORTHODOX    CREEDS. 


13": 


consider  man  as  entirely  active  in  regeneration,  otliers  as 
entirely  passive,  and  others  as  not  entirely  the  one  or  the 
other.  Some  believe  there  is  a  holy  principle  implanted  in 
regeneration,  which  ever  afterwards  remains  iji  the  heart  of 
the  subject,  while  others  believe  the  change  to  consist  in  the 
commencement  of  holy  exercises,  which  may  be  subsequent- 
'y  interrupted,  though  not  finally  lost.  As  to  the  manner  in 
which  the  Spirit  operates  in  regeneration,  there  is  also  a 
difference  of  opinion  ;  some  holding  that  he  changes  the 
heart  by  a  direct  efficiency,  and  others  that  this  is  done  by 
the  more  powerful  presentation  and  impression  of  motives. 

"Another  doctrine  of  the  Orthodox  system  is,  that  of  justi- 
fication by  faith  in  Christ.  But  this,  also,  has  been  different 
ly  stated  and  explained.  Some  think  the  believer  justified 
by  Christ's  righteousness,  others  by  the  influence  of  his  suf- 
ferings and  death,  and  others  by  the  joint  efficacy  of  both  his 
obedience  and  sufferings.  Some  believe  justification  to  be 
the  same  as  forgiveness,  while  others  regard  it  as  implying, 
not  only  forgiveness,  but  also  a  title  to  eternal  life. 

"  It  is  evident,  from  the  examples  here  given,  that,  although 
Orthodoxy  denotes  a  general  system  of  important  doctrines 
or  facts  on  the  subject  of  religion,  it  is  not  to  be  inferred, 
either  by  friends  or  foes,  that  Orthodox  Christians  are  tied 
up  to  precisely  the  same  views  of  subjects,  or  that  there 
exists  no  diversity  of  sentiment  among  them.  There  is,  and 
always  has  been,  a  diversity  of  sentiment,  in  regard  not  only 
to  modes  and  forms,  but  to  the  statement,  proofs,  and  expla- 
nations, of  the  most  important  doctrines.  Some  of  them,  to 
be  sure,  are  little  more  than  verbal ;  but  others  are  real,  are 
fitted  to  excite  interest,  and  are  entitled  to  very  serious  con- 
sideration. Still,  as  they  are  all  held  in  avowed  consistency 
with  that  great  series  of  facts  which  go  to  constitute  the 
Orthodox  system,  they  should  not  be  regarded  as  placing 
their  advocates  beyond  the  proper  limits  of  Orthodoxy.  They 
constitute  a  wide  field  of  important  discussion,  over  which 
those  who  agree  in  holding  the  Head,  —  in  holding  the  great 
doctrines  of  redemption  by  the  blood  of  Christ,  and  of  sane- 


n 


.")  * 


P-  V 


138 


ANDOVER  ORTHODOX  CREED. 


^' 


tification  by  the  Holy  Spirit,  — may   freely  and   fratcrnallt 

traverse.     Modes  and  forms,  tlie  interpretation  of  passages, 

and  explanations  of  particular  doctrines,  (so  long  as  essential 

doctrines  are  not  discarded,)  may  be  discussed  without  the 

interruption  of  brotherly  affection,  and  without  the  imputation 

and    reproach   of  heresy.      One   person    may  hold  that  all 

Scripture   is  given  by   tiie  inspiration  of  si/^r^nsiiuii ;    and 

tn  ^     r    hat,  while  some  parts  are  the  fruit  of  immediate 

su.  _      .jn,  others  may  more  properly  be  attributed  to  tiie 

inspiration  of  superintendence ;    and  neither  should  charge 

the  other  with  denying  the  inspiration  of  the  Scriptures,  or 

with  being  a  heretic,  or  an  infidel.     One  person  may  insist 

that  the  passage  in  1  John  5:7,  is  authentic  Scripture,  and 

strong  proof  of  the  doctrine  of  the  Trinity  ;  and  another  may 

doubt  this,  or  deny  it  altogether;    and  neither  should  be 

charged  with  intentionally  corrupting  the  Scriptures,  or  with 

being  a  Unitari  m.     One  person  may  hold  that  God  executes 

his  immutable  and  eternal  decrees  by  a  direct  efficiency,  and 

another  that  he  does  it  by  the  intervention  of  motives,  and 

yet  one  be  no  more  an  Arminian  than  the  other." 


ANDOVER  ORTHODOX  CREED 


EvERy  person  appointed  or  elected  a  professor  in  the  The- 
ological  Institution  at  Andover,  in  the  state  of  Massachusetts, 
shall,  on  the  day  of  his  inauguration  into  office,  publicly  make 
and  subscribe  the  following  Creed  and  Declaration  : 

CREED. 

"  I  believe  that  there  is  one,  and  but  one,  living  and  true 

God;  that  the  word  of  God,  contained  in  the  Scriptures  of 

the  Old  and  New  Testament,  is  the  only  perfect  rule  of  faith 

and  practice ;  that,  agreeably  to  those  Scriptures,  God  is  a 

Spirit,  infinite,  eternal,  and  unchangeable,  in  his  being,  wis. 

-^.  dom,  power,  holiness^Justice^odness,  and  truth ;  that  in 

Q         fhe  Godhead  are  (three  Persons^the  Father,  the  Son,  and 


ANDOVER  ORTHODOX  CREED. 


139 


K 


M 


^^•eJ'IoLY  GrrosT;  and  that  these  Three  are  One  GOD,Ctiifl\ 
'$5uhe7n  suT)sfahcei_e/iual  in  po  glor^^mt  God  cre- 

ated man,  after  his  own  image,  in  knovvlcdge,  righteousness, 
and  holiness ;  that  the  glory  of  God  is  man's  chief  end,  and 
the  enjoyment  of  God  his  supreme  happiness ;  that  this  en- 
joyment is  derived  solely  from  conformity  of  heart  to   the 
moral  character  and  will  of  God;    that  Adam,  the  federal 
head  and  representative  of  the  human  race,  was  placed  in  a 
state,  of  probation,  '^mT  that.  In  consequence  of  TTlS'iEtisoBe> 
(dience,  all  his  descendants  were  constituted  sjnners/  that,  by 
nature,  every  man  is  person aHyTipravecrr destitute  of  holi- 
ness, unlike  and  opposed  to  God  ;  and  that,  previously  to  the 
renewing  agency  of  the  Divine  Spirit,  all  his  moral  actions 
are  adverse  to  the  character  and  glory  of  God  ;  that,  beimr 
morally  incapable  of  recovering  the  image  of  his  Creator, 
which  was  lost  in  Adam,  every  man  is  justly  exposed  to  eter- 
nal damnation ;  so  that,  except  a  man  be  born  again,  he  can- 
not see  the  kingdom  of  God  ;  that  God,  of  his  mere  good 
pleasure,  from  all  eternity,  elected  some  to  everlasting  life, 
and  that  he  entered  into  a  covenant  of  grace,  to  deliver  them 
out  of  this  state  of  sin  and  misery  by  a  Redeemer  ;  that  the 
only  Redeemer  of  the  elect  is  the  eternal  Son  of  God,  who,\ 
vfo'rtlii's  purpose,  became  man,  and  continues  to  be  God  and  ' 
'^VLXi,  in  two  distinct  natures,  and  one  person,  forever;  that 
Christ,  as  our  Redeemer,  executeth  the  office  of  a  Prophet, 
Priest,  and  King;    that,  agreeably  to  the   covenant   of  re- 
demption, the  Son  of  God,  and  he  alone,  by  his  sufferings 
and  death,  has  made  atonement  for  the  sins  of  all  men ;  that 
repentance,  faith,  and  holiness,  are  the  personal  requisites  in 
the  gospel  scheme  of  salvation;  that  the  righteousness  of 
Christ  is  the  only  ground  of  a  sinner's  justification ;  that 
this  righteousness  is  received  through  faith;    and  that  this 
faith  is  the  gift  of  God  ;  so  that  our  salvation  is  wholly  of 
grace ;  that  no  means  whatever  can  change  the  heart  of  a 
sinner,  and  make  it  holy ;  that  regeneration  and  sanctification 
are  effects  of  the  creating  and  renewing  agency  of  the  Holy 
Spirit,  and  that  supreme  love  to  God  constitutes  the  e^scn 


fl 


Ho 


ANDOVKK    ORTHODOX    LUEEl). 


1  I 


Jial   difrerence  between   saints   and  sinners;   that,  h.    con 
>mcmg  us  of  our  sin  and  misery,  cnliirhtening  our  minds, 
workmg  faith  in  us,  aud  renewing  our  wills,  the  Holy  Spikit 
makes  us  partakers  of  the  benefits  of  redemption;  and  that 
the  orduiary  means  by  which  these  benefits  are  communicated 
io  us,  are  the  word,  sacraments,  and  prayer;  that  repentance 
•mto  lile,  faitii  to  feed  upoii  CnuKvr,  love  to  Goo,  and  new 
obedience,  are  tiie  appropriate  (jualifications  fi,r  the  Lord's 
supper ;  and  that  a  Christian  church  ought  to  admit  no  per- 
son to  Its  holy  communion,  before  he  exhibit  credible  evi- 
dence  of  his  godly  sincerity;  that  perseverance  in  holiness  is 
the  only  method  of  making  our  calling  and  election  sure, 
and  that  the  final  perseverance  of  saints,  though  it  is  the  ef- 
fect of  the  special  operation  of  God  on  their  hearts,  neces- 
sarily implies  their  own  watchful  diligence;  that  they  who 
are  effectually  called,  do,  in  this  life,  partake  of  justification, 
adoption,  and  sanctification,  and  the  several  benefits  which 
i^^ll^?I^^flompariy_or  Jowjro^       I/QT  tKe-'smir^r 
-believers  are,  at  their  death;  made  perfeSTin  holiness,  and  do 
immediately  pass    into  glory ;    that  their  bodies,  bein<r  stilJ 
united  to  CuRisT,  will,  at  the  resurrection,  be  raised  "up  to 
jjor/,  and  that  the  saints  will  be  made  perfectly  bi^eThTth^ 
full  enjoyment  of  Gon,  to  all  eternity;  but  that  the  wicked 
wdl.  awake  to  shame   and  evej;^astmgjcontempt/S^;t^^ 
/<Ievils,  be  plunged  into  thQj.akejEat'_bi^rnelhTvith  fire  anc 
Vbnmstoiie  forever  and  everj    I  moreover  believe  tlmGoD,""^. 
cording  to  the  counsel  of  his  own  will,  and  for  his  own  glory, 
hath  foreordained  whatsoever  comes   to  pass,  and  that   all 
beings,  actions,  and  events,  both  in  the  natural  and  moral 
world,  are  under  his  providential  direction;  that  Goo's  de- 
crees perfectly  consist  with  human  liberty,  God's  universal 
agency  with  tlie  agency  of  man,  and  man's  dependence  with 
his  accountability ;  that  man  has  understanding  and  corporeal 
►strength  to  do  all  that  God  requires  of  him ;  so  that  nothing 
but  the  sinner's  aversion  to  holiness  prevents  his  salvation; 
that  it  IS  the  prerogative  of  God  to  bring  good  out  of  evil] 
and  that  he  will  cause  the  wrath  and  rage"  of  wicked  men 


i 


ANDOVER  ORTHODOX  CREED. 


11! 


and  devils  to  prnise  him;  and  thnt  all  tlie  evil  which  has  ex- 
stcd,  and  will  forever  exist,  in  the  rnor.il  system,  will  evcFitu- 
ally  be  made  to  promote  a  most  important  purpose,  under  the 
wise  and  perf(>ct  administrntion  of  that  Almighty  Bkino, 
who  will  cause  all  things  to  work  for  his  own  glory,  and  thus 
fuHil  all  his  pleasure." 

DECLARA'J'ION. 

"  And,  furthermore,  I  dx>  solemnly  promise  that  I  will  open 
and  explain  the  Scriptures  to  my  pupils  with  intejrrity  and 
faithfulness ;  that  I  will  maintain  and  inculcate  the  Christian 
faith,  as  expressed  in  the  creed,  by  me  now  repeated,  togctlier 
with  all  the  other  doctrines  and  duties  of  our  holy  religion, 
so  far  as  may  appertain  to  my  office,  according  to  the  best 
light  God  shall  give  me,  and  in  opposition,  not  only  to  Athe- 
ists and  Infidels,  but  to  Jews,  Papists,  Mahometans,  Arians, 
Pelagians,  Antinomians,  Arminians,  Socinians,  Sabellians, 
Unitarians,  and  Universalists,  and  to  all  heresies  and  errors, 
ancient  and  modern,  which  may  be  opposed  to  the  gospel  of 
Christ,  or  hazardous  to  the  souls  of  men ;  that,  by  my  in- 
struction, counsel,  and  example,  I  will  endeavor  to  promote 
true  piety  and  godliness ;  that  I  will  consult  the  good  of  this 
Institution,  and  the  peace  of  the  churches  of  our  Lord 
Jesus  Christ  on  all  occasions ;  and  that  I  will  religiously  con- 
form to  the  constitution  and  laws  of  this  Seminary,  and  to 
the  statutes  of  this  foundation." 


The  foregoing  creed  is  considered  a  summary  of  what  is 
commonly  called  the  Assembly's  Catechism. 

The  Westminster  Assembly/  met  in  London,  in  the  reign 
of  Charles  I,  A.  D.  1G43,  It  was  a  synod  of  learned  divines, 
assembled  by  order  of  parliament,  for  the  purpose  of  set- 
tling the  government,  liturgy,  and  doctrine,  of  the  church 
of  England. 


142 


NKW    HAVEN    OHTllOUOX    LHEEU 


i      \ 


r<  I 


J*  '.ij 


1 ;   1 1 


NEW  HAVEN  ORTHODOX  CREED. 

CoNsiDF.RAULE  anxiety  existed,  a  few  years  since,  in  rcaard 
to  tlie  Orthodoxy  of  the  Rev.  Dr.  Taylor,  professor  of  di- 
vinity  at  Yale  College,  at  New  Haven,  in  tlie  state  of  Con- 
necticut. The  following  letter  from  Dr.  Tavi.oii  to  the 
Kev.  Dr.  Hawfs,  of  Hartford,  contains  a  full  exposition  of 
the  religious  views  of  that  distingaished  theologian  :  — 

Ya(.e  College,  Feb.  1,  1832. 
"  Dear  Brother : 

"I  thank  you  for  yours  of  the  23d  ult.,  in  which 
yon   express  your  approbation  of  my  preaching  during  the 
protracted  meetings  at  Hartford.     This  expression  of  frater- 
nal confidence  is  grateful  to  me,  not  because  I  ever  supposed 
that  we  differed  in  our  views  of  the  great  doctrines  of  the 
gospel,  but  because,  for  some  reason  or  other,  an  impression 
has  been  made,  to  some  extent,  tJint  1  am  unsound  in  the 
faith.    This  impression,  I  feel  bound  to  say,  in  my  own  view, 
is  wholly  groundless  and  unautliorized.    You  think,  however, 
that  « I  owe  it  to  myself,  to  the  institution  with  which  I  am 
connected,  and  to  the  Christian  community,  to  make  a  frank 
and  full  statement  of  my  views  of  some  of  the  leading  doc- 
trines  of  the  gospel,  and  that  this  cannot  fail  to  relieve  the 
minds  of  many,  who  are  now  suspicious  of  my  Orthodoxy.' 

"  Here  I  must  be  permitted  to  say,  tliat  the  repeated  and 
full  statements  of  my  opinions,  which  I  have  already  made  to 
the  public,  would  seem  to  be  sufficient  to  prevent  or  remove 
such  suspicions.  The  course  you  propose,  however,  may 
furnish  information  to  some  who  would  desire  it  before  they 
form  an  opinion,  as  well  as  the  means  of  correcting  the 
misrepresentations  of  others.  I  therefore  readily  comply 
with  your  request,  and  submit  to  your  disposal  the  following 
statement  of  my  belief  on  some  of  the  leading  doctrines  of 
the  gospel.     I  believe,  — 

*'l.   That  there  are  three  persons  in  one  God,  —  the  Fa- 
ther, the  KSon,  and  the  Holy  Ghost. 


NEW  HAVkN  OUTHODOX  CREED. 


113 


«»2.  That  the  eternal  purposes  of  God  extend  to  all  actual 
events,  sin  not  excepted ;  or  that  God  foreordains  whatsoever 
conies  to  pass,  and  so  executes  these  purposes,  as  to  leave  the 
free  moral  agency  of  man  unimpaired. 

"3.  That  all  mankind,  in  conse(iuence  of  the  fall  of 
Adam,  are  born  destitute  of  holiness,  and  are  by  nature 
totally  depraved;  in  other  woids,  that  all  men,  from  the 
commencement  of  moral  agency,  do,  without  the  interposi- 
tion of  divine  grace,  sin,  and  only  sin,  in  all  their  moral 

conduct. 

"4.  That  an  atonement  for  sin  has  been  made  for  all 
mankind  by  the  Lord  Jesus  Christ ;  that  this  atonement  was 
necessary  to  magnify  the  law,  and  to  vindicate  and  unfold 
the  justice  of  God  in  the  pardon  of  sin ;  and  that  the  sinner 
who  believes  in  the  T.ord  Jesus  Christ  is  freely  justified 
on  the  ground  of  his  atoning  sacrifice,  and  on  that  ground 

alone. 

"  5.  That  the  change  in  regeneration  is  a  moral  change, 
consisting  in  a  new,  holy  disposition,  or  governing  purpose 
of  the  heart,  as  a  permanent  principle  of  action ;  in  which 
change,  the  sinner  transfers  the  supreme  affection  of  his 
heart°from  all  inferior  objects  to  the  living  God,  chooses  him 
as  the  portion  of  his  soul,  and  his  service  and  glory  as  his 
supreme  good,  and  thus,  in  respect  to  moral  character, 
becomes  n  new  man. 

"6.  That  this  moral  change  is  never  produced  in  the 
human  heart  by  moral  suasion,  i.  e.,  by  the  mere  influence  of 
truth  and  motives,  as  the  Pelagians  affirm,  but  is  produced 
by  the  influence  of  the  Holy  Spirit,  operating  on  the  mind 
through  the  truth,  and  in  perfect  consistency  with  the  nature 
of  moral  action,  and  laws  of  moral  agency. 

"  7.  That  all  men  (in  the  words  of  the  article  of  your 
church)  may  accept  of  the  offers  of  salvaiion  freely  made  to 
them  in  the  goppel,  but  that  no  one  will  do  this,  except  he  be 
drawn  by  the  Father. 

'■  8.  That  the  necessity  of  the  influence  of  the  TTnly  Spirit 
in  regeneration  results  solely  from  the  voluntary  penerscness 


Ul 


NEW    llAVKN    OIITIIOJJOX    (JllEKD. 


I 

hli 


.,11 

k 

it  li 


li  'J 


S  ! 


lil'^.t'""''', ''"""■  '"■'''"""='"'""'"'    '>'    »"«    0.»1,W|MCI, 

"-  ""'"■='  ■■"■  uccnplce r„l  ag.,„,  ,u,.l  withou  ex  t' 

.in.',?'  r'""  'I'"  """'"'«  Srace  of  God  i,  .,^„;„/,  in  dis. 
»i"ful  .n>„d,  ,„„s,„uch  „,  i.  i»  ,i,„  „,,i,,,  i,  J  j  /  ^ 
-eo_^^e,  .,.d  doe.  in.ali.W,  .cure,  .„e   co,..™.:;":/.,;: 

"10.   That  all  „1,„  are  renewed  by  the  Holy  Soirit  are 
lected  or  cho»e,.  of  God  from  eternity,  that  the/  .Id  T 

accwding  to  the  g(x,(l  pleasure  of  his  Will. 

"11.    That  all  who  are  renewed  by  the  Holy  Spirit  will 
rough  h.sco„tmual  induence,  persevere  in  hole's  t>tie 
end,  and  obtain  eternal  life. 

"Such  is  n.y  faith  in  respect  to  some  of  the  leading  doe 

rtnes  of  the  so..pel.     These  doctrine.,  I  preach-  VeT 

each  ,„  the  theological  departn.ent  of  this  L^      a^y       la 

I  have  repeatedly  published  to  the  world.     With  wl!a      17, 

or  jusfce  any  regard  n,e  as  a  ■  teacher  of  theology,  U,^ 

cn.g  heresy  ,u,o  our  churches,'  the  candid  can  judge 

But  ,t  ,„,aj  be  asked,  whether,  after  all,  there  are  not 
aomeponus  on  which  I  dilTer  from  my  bret  reu  L    a  v 
or,  at  least,  from  sonre  of  them,     I  a„swer,-It  Tuld  ife 
orange  ,f  any  two  men  should  be  found  to  agree  exartlv  in 
all  the  mumte  matters  of  religious  opinion,  'wi.h       /ec 
however    to  what  is  properly  considered  the  Orthodox  J; 
Calvmrsfc  svstem  of  doctrines,  as  including  the  great  rcTs 
of  Chr,suan,ty.  and  as  opposed  to,  and  distinguished  f  ,m    he 
Unuartan  Pdag.an,  and  Arminian  .,^»to,„,  I  suppose   he^   i 
between  the  Orthodox  ministry  and  .nyself  an  entire  a     '  men 
n  re..,.oct  to  comparatively  minor  points,  and  pInlosopS 
tteor.es,  and  .nodes  of  defending  the  Calvinist.'  system  of 
doctnnes,  there  has  always  been,  as  you  are  aware,  a  dive^si^v 
o  _op.n,o„.  w,th  freedom  of  discussion,  amo„.  Ihe  cli  ! 
«=  ...  ....s  ccntry.  especially  in  New  Englan'd,  but  which 


NEW  HAVEN  ORTHODOX  CRCKD. 


14» 


has  never  impaired  their  fellowship  or  mutual  confidencA. 
To  these  topics  of  di (Terence,  greater  or  less  importance  hail 
been  attached  by  different  individuals.  In  respect  to  somo 
of  these,  (and,  in  respect  to  them,  I  suppose  myself  to  agree 
with  a  large  majority  of  our  Calvinistic  clergy,)  I  will  now 
briefly  but  frankly  state  what  I  do  not,  and  what  I  do,  believt*. 

•'  I  do  not  believe  that  the  posterity  of  Adam  are,  in  the 
proper  sense  of  the  language,  guilty  of  his  sin;  or  that  the  ill 
desert  of  that  sin  is  truly  theirs ;  or  that  they  are  punished 
for  that  sin.  But  I  do  believe  that,  by  the  wise  and  holy 
constitution  of  God,  all  mankind,  in  consequence  of  Adam'i 
sin,  become  sinners  by  their  own  act. 

"  I  do  not  believe  that  the  nature  of  the  human  mind« 
which  God  creates,  is  itself  sinful ;  or  that  God  punishes  men 
for  the  nature  which  he  creates;  or  that  sin  pertains  to  any 
thing  in  the  mind  which  precedes  all  conscious  mental  exer 
cise  or  action,  and  which  is  neither  a  matter  of  consciousness 
nor  of  knowledge.  But  I  do  believe  that  sin,  universally,  is 
no  other  thp.n  selfishness,  or  sl  preference  of  one's  self  to  all 
others,  —  of  some  inferior  good  to  God  ;  that  this  free,  volun 
tary  preference  is  a  permanent  principle  of  action  in  all  the 
unconverted;  and  that  this  is  sin,  and  all  that  in  the  Scrii>' 
tures  is  meant  by  sin.  I  also  believe  that  such  is  the  nature 
of  the  human  mind,  that  it  becomes  the  occasion  of  universal 
sin  in  men  in  all  the  appropriate  circumstances  of  their 
existence,  and  that,  therefore,  they  are  truly  and  properly 
said  to  be  sinners  bj/  nature. 

"  I  do  not  believe  that  sin  can  be  proved  to  be  the  necee 
sary  means  of  the  greatest  good,  and  that,  as  such,  God  prefers 
it,  on  the  whole,  to  holiness  in  its  stead ;  or  that  a  God  of 
sincerity  and  truth  punishes  his  creatures  for  doing  that 
which  he,  on  the  whole,  prefers  they  should  do,  and  which,  an 
the  means  of  good,  is  the  best  thing  they  can  do.  But  I  do 
believe  that  holiness,  as  the  means  of  good,  may  be  better 
than  sin ;  that  it  may  be  true  that  God,  all  things  considered, 
prefers  holiness  to  sin  in  all  instances  in  which  the  latter 
Sakes  place,  and,  therefore,  sincerely  desires  that  all  men 
13  J 


1 '  if 


146 


NEW    HAVEN     ORTHODOX    CREED, 


^ 


[ill 


:y     1 

4 

t 

',1 

1'^ 


<  I 


Bbould  come  to  repentance,  though,  for  wise  and  good  rea 
Bons,  he  permits,  or  does  not  prevent,  the  existence  of  sin  I 
do  not  beheve  that  it  can  be  proved  that  an  omnipotent  God 
would  be  unable  to  secure  more  good  by  means  of  the  perfect 
and  universal  obedience  of  his  creatures,  if  they  would  render 
It,  than  by  means  of  their  sin.  But  I  do  believe  that  it  may 
involve  a  dishonorable  limitation  of  his  power  to  suppose  that 
he  could  not  do  it.* 

« I  do  not  believe  that  the  grace  of  God  can  be  truly  said 
to  hetrresistible,  in  the  primary,  proper  iiiport  of  this  term. 
But  I  do  believe  that,  in  all  cases,  it  may  be  resisted  by  man 
as  a  free  moral  agent,  and  that,  when  it  becomes  effectual  to 
conversion,  as  it  infallibly  does  in  the  case  of  all  the  elect,  it 
IS  unresisted 

"  I  do  not  believe  that  the  grace  of  God  is  necessary,  as 
Arminians  and  some  others  maintain,  to  render  man  an  ac- 
countable agent,  and  responsible  for  rejecting  the  offers  of 
eternal  life.  But  I  do  believe  that  man  would  be  such  an 
agent,  and  thus  responsible,  were  no  such  grace  afforded,  and 
that  otherwise  ♦  grace  would  be  no  more  grace.' 

"I  do  not  believe  that  it  is  necessary ''that  the  sinner  in 
using  the  means  of  regeneration,  should  commit  sin  in  order 
to  become  holy.  But  I  do  believe  that,  as  a  moral  agent,  he 
is  qualified  so  to  use  these  means,  i.  e.,  the  truth  of  God  when 
present  to  his  mind,  as  to  become  holy  at  once ;  that  he  is 
authorized  t  believe  that,  through  the  grace  of  the  Holy 
Spirit,  this  may  be  done;  and  that,  except  in  so  doinrr  he 
cannot  be  truly  and  properly  said  to  use  the  means  of  reffen- 
cration.  ^ 

"T  do  not  believe  that  we  are  authorized  to  assure  the  sin- 

"  "  The  question  is,  not  whether  God,  all  things  considered,  has  pur. 
posed  the  existence  of  sin  rather  than  to  prevent  it;  but  for  what  reason 
has  he  purposed  it  ?  Some  affirm  this  reason  to  be,  that  sin  is  the  necessa- 
ry  means  of  the  greatest  good.  Now,  what  I  claim,  and  all  that  I  claim 
".that  no  one  can  prove  this  to  be  the  reason  why  God  has  purposed  tiie 
ex  stence  of  s.n  and  that  some  other  may  be  the  true  reason,  without 
aflirming  what  the  true  reason  is." 


NEW  HAVKN  OUTHODOX  CREED. 


147 


nei,  as  Arminians  do,  and  some  others  also,  that  the  Holy 
Spirit  xs  always  ready  to  convert  him.  But  I  do  believe 
that  we  are  authorized  to  assure  any  sinner  that  it  may  be 
true  that  the  Holy  Spirit  is  now  ready  to  convert  him; 
'that  God  PERADVENTURE  will  now  give  him  repentance;' 
and  that  thus,  in  view  of  the  possible  intervention  of  divina 
influence,  we  remove  what  would  otherwise  be  a  ground  of 
fatal  discouragement  to  the  sinner,  when  we  exhort  him  to 
immediate  repentance. 

"  I  have  dwelt  the  more  on  some  of  these  particulars,  be- 
cause much  pains  has  been  taken,  by  some  individuals,  to- 
rn ake  the  impression  that  I  have  departed  from  the  true 
faith  respecting  the  influences  of  the  Holy  Spirit,  even  deny- 
ing his  influences  altogether.  So  far  is  this  from  the  fact, 
that,  as  you  well  know,  no  one  attaches  higher  importance  to 
this  doctrine  than  I  do,  preaches  it  more  decisively,  or  ap- 
preciates more  highly  its  practical  relations  and  bearings 
In  my  own  view,  the  power  of  the  gospel  on  the  mind  of  the 
sinner  very  much  consists  in  the  two  great  facts  of  his  com- 
plete moral  agency  as  the  basis  of  his  obligation,  of  his  guilt, 
and  of  his  duty ;  —  and  of  his  dependence  on  the  sovereign 
grace  of  God,  resulting  from  his  voluntary  perverseness  in 
sin.  Without  the  latter,  we  could,  in  my  opinion,  neither 
show  the  Christian  what  thanks  he  owes  his  Deliverer  from 
sin,  nor  awaken  the  sinner  to  flee  from  the  wrath  to  come. 
This  doctrine  seems  to  be  indispensable  to  destroy  the  pre- 
sumptuous reliance  of  the  sinner  on  future  repentance,  as  it 
shows  him  how  fearfully  he  provokes  an  offended  God  to 
withliold  the  grace  on  which  all  depends.  At  the  same  time, 
one  tiling  is  indubitably  certain,  viz.,  that  God  never  revealed 
the  doctrine  of  the  sinner's  dependence  on  his  Spirit,  to  pre- 
vent the  sinner  from  doing  his  duty  at  once.  God  does  not 
call  sinners  to  instant  compliance  with  the  terms  of  life,  and 
then  assure  them  that  such  compliance  is  utterly  out  of  the 
iniestion,  and  to  be  wholly  despaired  of.  The  opposite  im- 
pression, however,  is  not  uncommon  ;  and  it  is  an  error  not 
less  fatal  to  immediate  repentance,  than  the  fond  hope  of 


■^'J 


I 


If 


H8 


NKW  HAVEN  ORTHODOX  CURED 


repenting  hereafter.  Both  are  to  be  destroyed  ;  and  he  who 
<loes  not  preach  the  gospel  in  that  manner  which  tends  to 
Jestroy  both,  preaches  it  but  imperfectly. 

"  In  the  earlier  revivals  of  this  country,  great  prominence 
was  given,  in  the  preaching,  to  the  doctrine  of  dependence, 
in  the  forms  of  regeneration,  election,  &c.     This  was  what 
was  to  be  expected  from  the  CaJvinistic  preachers  of  the 
lime,  in   view  of  the  prevalence  of  Arminianism.     In  the 
more  recent  revivals,  however,  a  similar  prominence  seems  to 
t)e  given  to  moral  agency,  in  the  forms  of  present  obligation 
to   duty,   its  present   practicability,  &,c.      The  preaching, 
thus  distinguished  in  its  mort  prominent  characteristics,  has 
been  undeniably  owned  and  blessed  by  the  Spirit  of  God, 
although  we  are  very  -apt  to  believe  that  what  is  true  of  one 
kind  of  preaching  at  one  time,  must  be  true  of  it  at  another. 
Now,  I  believe  that  both  the  doctrines  of  dependence  and 
moral  accountability  must  be  admitted  hy  the  public  mind,  to 
secure  upon  that  mind  the  full  power  of  the  gospel.     I  also 
believe   that  greater  or  less  promimnre  should  be  given  to 
the  one  or  the  other  of  these  doctrines,  according  to^the  pre- 
vailing state  of  public  opinion.     When,  at  the  earlier  periods 
nlludcd  to,  the  doctrine  of  dependence  was  dwelt  on  chiefly, 
(I  do  not  suppose  exclusively,)  the  public   mind   believed 
enough  — I  might  say  too  much  — concerning  the  free  moral 
agency  of  man,  and  had  not  so  well  learned  as  since  to  per- 
vert the  doctrine  of  dependence  to  justify  the  waiting  atti- 
tude of  a  passive  recipient.     And,  then,  both  doctrines  told 
with  power  on  the  mind  and  the  consciencle,  and,  through 
God,  were  attended  with  great  and  hnppy  results.     But  the 
prominence  given  to  the  doctrine  of  dependence,  in  preach- 
ing, was  continued,  until,  if  I  mistake  not,  it  so  engrossed  the 
public  attention,  and  so  obscured  or  weakened  the  doctrine  of 
responsibility,  that  many  fell  into  the  opposite  error  of  quietly 
waiting  for  God's  interposition.     Hence,  when  this  prevailing 
error    is    again  corrected    by  a  more  prominent   exhibition 
ef  man's  responsibility,  in  fiie  fhrm   of  immediate    obiiga- 
lion,  &c.,  the  powor  of  !)oth  doctrines  is  again  combined  on 


« 


NKW    U.WKN    OHTHODOX    CHKKD. 


Jllf 


he  public  mind,  and  we  see  the  same  or  even  greater  resuhs 
in  revivals  of  religion.     Nor  would  it  be  strange  if  the  latter 
kind  of  preaching  should,  in  its  turn,  prevail  so  exclusively  and 
so  long,  that  the  practical  influence  of  the  doclrine  of  depend- 
ence should  be  greatly  impaired,  to  be  followed  with  another 
dearth  of  revivals  and  a  quiet  reliance  of  sinful  men  on  their 
own  self-sufficiency.     On  this  subject,  I  have  often,  in  view 
of  the  tendency  of  the  human  mind  to  vacillate  from  one 
extreme  to  the  other,  expressed  my  apprehensions.     In  some 
of  my  brethren,  whom  I  love  and  respect,  I  see  what  I  esteem 
a  dhproportioned  estimate  of  the    importance  of  preaching 
dependence ;  in  others,  whom  I  equally  respect,  I  see  what  I 
regard  as  a  dhproportioned  estimate  of  the  importance»of 
preaching  moral  responsibility.     In  regard  to  myself,  I  can 
say  that  I  have  aimed,  in  this  respect,  rightly  to  divide  the 
word  of  truth,  and  that  those  discourses  in  which  I  have  best 
succeeded  in  bringing  the  two  doctrines  to  bear,  in  their  com- 
bined  force,  on  the  mind,  have  been  mora   ])lcssed  to  the 
awakening  and  conversion  of  sinners,  than  almost  any  others 
which  I  preach.     When  both  doctrines  are  wisely  and  truly 
presented,  the  sinner  has  no  resting-place.     He  cannot  well 
avoid  a  sense  of  guilt  while  proposing  to  remain  in  his  sins, 
for  he  sees  that  he  is  a  free  moral  agent,  under  all  the  respon- 
sibilities of  such  an  agent  to  immediate  duty.     He  cannot 
well  presume  on  his  resolution  of  future  repentance,  for  he 
sees  that  sovereign,  injured  grace  may  at  once  abandon  him 
to  hopeless  sin.     He  is  thus  shut  up  to  the  faith,  —  to  the  im- 
mediate performance  of  his  duty.     In  accordance  with  these 
views,  I  aitti,  in  my  instructions  to  those  who  are  preparing 
for  the  ministry,  to  inculcate  the  importance  of  a  consistent, 
well-proportioned  exhibition  of  the  two  great  doctrines  of  the 
sinner's  dependence  and  responsibility,  that,  in  this  respect, 
they  may  hold  the  minds  of  their  hearers  under  the  full  influ- 
ence of  that  gospel  which  is  the  power  of  God  to  salvation. 

"  I  have  thus  stated,  more  minutely,  perhaps,  than  you  an- 
ticipated, my  views  and  opinions.     I  could  wish  that  they 
might  be  satisfactory  to  all  our  Orthodox  brethren.     I  have 
1.J* 


I 


inu 


SWKDF.NBOrtGIANg. 


no  doubt  that  they  will  be  to  very  many,  and  to  some  who 
Have  been  alarmed  by  groundless  rumors  concerning  my  un- 
•oundness  m  the  faith.  With  respect  to  what  I  have  called 
ieadmgdoctnncs,  I  regard  these  as  among  the  cardinal  truths 
of  the  Chr.st.an  system.  They  are  truths  to  which  I  attach 
the  h.ghest  .mportar.ce,  and  in  which  my  faith  is  more  and 
more  confirmed,  the  more  I  exami.ie  the  word  of  God  Tt 
5.;.e  of  those  of  which  I  have  spoken  as  comparativelj^' minor 
potnts,  I  attach  a  h.gh  importance  in  their  practical  bearings 

2d  t'oh    rr'"'""'-     ^'^^  '''  P°^"^^'  ^°-^^-^  -  re- 
gard to  wh.ch  there   .s  more  or   less   diversity   of  opinion 

IZ7    :  ?'''°'''^  "^''  ''  ''  ''  "«^  ^y  -^-^-n  no^m 
p  actice  to  denounce  others  as  heretics,  merely  because  they 
differ  from  me  m  these  matters,  so  I  should  be  pleased  with 
»he  rec.procat.on  of  the  like  Catholicism  on  their  part  " 


^■\ 


'1  ' 


'.i 
li  i 


m 


ill 


SWEDENBORGIANS, 


OR 


THE    NEW    JERUSALEM    CHURCH. 

Emanbel  Swedenboro,  the  father  of  this  sect,  was  the 
«.n  of  a  bishop  of  West  Gothnia,  in  the  kingdom  of  Swed  n 

.ndTe.r:  ""^'^^'"'-S'  »  ■"-  of  -nsfderable  learn'g 
.na  eelebnty  ,„  h,3  t.me.     The  son  was  born  at  Stockholm 
iarjuary  29  1688,  and  died  in  London,  1772.    He  enjoyTi 

Wnil  T      "      """""""^  "'™'^  '"'  "-  acquirementof 

Z;  in  L  I  ?",  """"S^'h^'l  himsdf  by  several  publica 

»Te  Lv  r  ^"^"'^''  "'"'=''  ^"'^  proof  of  equal  genius 

.t  care  r;T-  '""'  f"""'"''  ""  ^"PP"-''  'h"'.  «"<ier 

the  care  of  h,s  p,„,„  and  reverend  father,  our  autho;',  reli 

Sat  Z";^"""  ""',"'"  "'^S'^"'"'-     T'"''  '"'''^^'l.  wears 
Plam  from  the  general  tenor  of  his  life  and  writings,  which 


r^-^saf 


SWEDENBORf;lANS. 


151 


are   marked    with   strong   and  lively  characters  of  a  mind 
deeply  impressed  with  a  sense  of  the  divine  Being,  and  of  sd! 
the  relative  duties  thence  resulting.     He  was  ennobled  in 
the  year  1719,  by  Queen  Ulrica  Eleonora,  and  named  Swe- 
'lenborff,  from  which  time  he  took  his  seat  with  the  nobles  o*" 
the  equestrian  order,  in  the  triennial  assembly  of  the  states. 
Baron  Swedenborg  had  many  eccentricities;  but  perhaps 
the  most  remarkable  circumstance  respecting  him  was  his 
asserting    that,  during  the  uninterrupted  period  of  twenty- 
seven  years,  he  enjoyed  open  intercourse  with  the  world  of 
departed  spirits,  and  during  that  time  was  instructed  in  the 
internal   sense  of  the   sacred    Scriptures,    hitherto   undis- 
covered. 


ARTICLES  OF  FAITH 
Of  the  New  Church,  signified  by  the  JS/ew  Jerusalem  in  the  Revelation. 

"  1.  That  Jehovah  God,  the  Creator  and  Preserver  of 
heaven  and  earth,  is  Love  Itself  and  Wisdom  Itself,  or  Good 
Itself  and  Truth  Itself:  That  he  is  One  both  in  Essence  and 
in  Person,  in  whom,  nevertheless,  is  the  Divine  Trinity  of 
Father,  Son,  and  Holy  Spirit,  which  are  the  Essential  Di- 
vinity, the  Divine  Humanity,  and  the  Divine  Proceedingr, 
answering  to  the  soul,  the  body,  and  the  operative  energy,  in 
man:  And  that  the  Lord  and  Savior  Jesus  Christ  is  that 
God. 

"  2.  That  Jehovah  God  himself  descended  from  heaven, 
as  Divine  Truth,  which  is  the  Word,  and  took  upon  him 
Human  Nature  for  the  purpose  of  removing  from  man  the 
powers  of  hell,  and  restoring  to  order  all  things  in  the  spirit- 
uafworld,  and  all  things  in  the  church :  That  he  removed 
from  man  the  powers  of  hell,  by  combats  against  and  victories 
over  them ;  in  which  consisted  the  great  work  of  Redemp- 
tion :  That  by  thvi  same  acts,  which  were  his  temptations, 
the  last  of  which  waj  the  r»assion  of  the  cross,  he  united,  in 
his  Humanity,  Divine  Truth  to  Divine  Good,  or  Divine 
Wisdom  to  Divine  Love,  and  so  returned  into  his  Divinity  ia 


Ili) 


4'i 


A'! 


ill! 


■)       i 
•il 


I.V^ 


SWKDF.NBOUfilANS. 


Which  he  was  from  eternity,  together  with,  and  in,  liis  Glor. 
led  Humanity;  whence  he  forever  keeps  the  infernal  powers 
.11  subjection  to  himself:  And  that  all  who  believe  in  him 
w.th  the  understanding,  from  the  heart,  and  live  accordingly! 
will  be  saved.  ^  "" 

"3.    That    the    Sacred    Scripture,  or  Word  of  Goo,   is 
Divine  Truth  itself;  containing  a  Spiritual  Sense  heretofore 
unknown,  whence  it  is  divinely  inspired,  and  holy  in  every 
syllable ;  as  well  as  a  Literal  Sense,  which  is  the  basis  of  its 
Spiritual  Sense,  and  in  which  Divine  Truth  is  in  its  fulness, 
us  sanctity,  and  its  power  ;  thus  that  it  is  accommodated  to 
the  apprehension  both  of  angels  and  men  :  That  the  spir- 
.tual  and   natural    senses    are   united,  by   correspondences, 
like   soul    and    body,    every    natural   expression  and   imaae 
answering  to,   and  including,   a  spiritual  and  divine  idel : 
And  thus  th..t  the  Word  is  the  medium  of  communication 
with  heaven,  and  of  conjunction  with  the  Lord. 

J-t'  '^.^'V''!^"''"'"""^"^  "^  ^^^  ^'^'■^'«  Divine  Love  and 
Wisdom  IS  the  Divine  Providence;  which  is  universal,  exer- 
cised  according  to  certain  fixed  laws  of  Order,  and  extending 
to  the  mmutest  particulars  of  the  life  of  all  men,  both  of  the 
good  and  of  the  evil :   That  in  all  its  operations  it  has  respect 
to  what  ,s  mfinite  and  eternal,  and  makes  no  account  of 
things  transitory,  but  as  they  are  subservient  to  eternal  ends; 
thus  that  It  mainly  consists,  with  man,  in  the  connection  of 
^mgs  temporal  with  things  eternal;  for  that  the  continual 
aim  o  the  Lord,  by  his  Divine  Providence,  is  to  join  man  to 
himself  and  himself  to  man,  that  he  may  be  able  to  give  him 
he  felicities  of  eternal  life  :    And  that  the  laws  of  permission 
a  e  also  laws  of  the  Divine  Providence;  since  evil  cannot  be 
prevented  without  destroying  the  nature  of  man  as  an  ac 
countable  agent;  and  because,  also,  it  cannot  be  removed 
unless  It  be  known,  and  cannot  be  known  unless  it  appear  . 
Thus  that  no  evil  is  permitted  but  to  prevent  a  greater^  and 
all  IS  overruled,  by  the  Lord's  Divine  Providence,  for  the 
greatest  possible  good. 


That  man  is  not  life,  but  is  only  a  recipient  of  life 


SWKDKNEOROIANS. 


15:j 


from  the  Lord,  who,  as  he  is  Love  Itself  an.  Wisiloni  Itself, 
is  also  Life  Itself;  which  life  is  communicated  by  influx  to 
all  in  the  spiritual  world,  whether  belonging  to  heaven  or  to 
hell,  and  to  all  in  the  natural  world  ;  but  is  received  differ- 
ently by  every  one,  according  to  his  quality  and  consequent 
state  of  reception. 

'*  6.  That  man,  during  his  abode  in  the  world,  is,  as  to  his 
spirit,  in  the  midst  between  heaven  and  hell,  acted  upon  by 
influences  from  both,  and  thus  is  kept  in  a  state  of  spiritual 
equilibrium  between  good  and  evil ;  in  consequence  of  which 
he  enjoys  free  will,  or  freedom  of  choice,  in  spiritual  things* 
as  well  as  in  natural,  and  possesses  the  capacity  of  either 
turning  himself  to  the  Lord  and  his  kingdom,  or  turning 
himself  away  from  the  Lord,  and  connecting  himself  with 
the  kintrdom  of  darkness  :  And  that,  unless  man  had  such 
freedom  of  choice,  the  Word  would  be  of  no  use,  the  church 
would  be  a  mere  name,  man  would  possess  nothing  by  virtue 
of  which  he  could  be  conjoined  to  the  Lord,  and  thj  cause 
of  evil  would  be  chargeable  on  God  himself. 

"  7.   That  man  at  this  day  is  born  into  evil  of  all  kinds,  or 
with  tendencies  towards  it :   That,  therefore,  in  order  to  his 
entering  the  kingdom  of  heaven,  he  must  be  regenerated,  or 
created  anew ;  which  great  work  is  effected  in  a  progressive 
manaer,  by  the  Lord  alone,  by  charity  and  faith  as  mediums, 
during  man's  cooperation  :    That,  as  all  men  are  redeemed, 
all  are  capable  of  being  regenerated,  and  consequently  saved, 
every  one  according  to  his  state :    And  that  the  regenerate 
man  is  in  communion  with  the  angels  of  heaven,  and  the  un- 
regenerate  with  the  spirits  of  hell :    But  that  no  one  is  con- 
demned for  hereditary  evil,  any  further  than  as  he  makes  it 
his  own  by  actual  life ;  whence  a'.i  who  die  in  infancy  are 
saved,  special  means  being  provided  by  the  Lord  in  the  other 
life  for  that  purpose. 

"  8.  That  Repeatanoe  is  the  first  begnining  of  the  Church 
in  man ;  and  that  it  consists  in  a  mar/s  examinhig  himself, 
both  in  regard  to  his  deeds  and  his  intentions,  in  knownig 
and  acknowledging  liis  sins,  confessing  them  before  the  Lord^ 


154 


8Wl.I)ENI101u;lAN.S. 


J    ' 


A! 

I! 


«upphcating  hun  for  aid.  and  be^hmin^  a  new  j^fe  :  That,  to 
this  end,  ali  evils,  whether  of  affection,  of  thoughl,  or  of  life, 
are  to  be  abhorred  and  shunned  as  sins  against  God,  and 
because  they  proceed  from  infernal  spirits,  who  in  themin^ 
m  are  called  the  Devil  and  Satan ;  and  that  good  afSctions^ 
good  thoughts,  and  good  actions,  are  to  be  cherished  and 
performed,  because  they  are  of  God  and  from  God  :    That 
these  things  are  to  be  done  by  man  mM.hhm^H;  neverthe- 
ess    under  the  acknowledgment  and  belief,  that  it  is  from 
the  Lord  operating  in  him  and  by  him  :   That  so  far  as  man 
shuns  evils  as  sins,  so  far  they  are  removed,  remitted,  or  for- 
given;  so  far  also  he  does  good,  not  from  himself,  but  from 
the  Lord;  and  in  the  same  degree  he  loves  truth,  has  faith 
and  IS  a  spiritual  man :    And   that  the  Decalogue  teaches 
what  evils  are  sins. 

"9.  That  Charity,  Faith,  and  Good  Works,  are  unitedly 
necessary  to  man's  salvation;  since  charity,  without  faith,  is 
not  spiritual  but  natural ;  and  faith,  without  charity,  is  liot 
living,  but  dead;  and  both  charity  and  faith,  without  good 
works,  are  merely  mental  and  perishable  things,  because 
without  use  or  fixedness :  And  that  nothing  of  faith,  of 
charity,  or  of  good  works,  is  of  man  ;  but  that  all  is  of  the 
Lord,  and  all  the  merit  is  his  alone. 

''10.  That  Baptism  and  the  Holy  Supper  are  sacraments 
of  divine  institution,  and  are  to  be  permanently  observed  • 
Baptism  being  an  external  medium  of  introduction  into  the 
Church,  and  a  sign  representative  of  man's  purification  and 
regeneration;  and  the  Holy  Supper  being  an  external  medi- 
um  to  those  who  receive  it  worthily,  of  introduction,  as  to 
spirit  into  heaven,  and  of  conjunction  with  the  Lord  •  of 
which  also  It  IS  a  sign  and  seal.  ' 

"IL  That,  immediately  after  death,  which  is  only  a  put- 
ting off  of  the  material  body,  never  to  be  resumed,  man  rises 
agam  m  a  spiritual  or  substantial  body,  in  which  he  continues 
to  live  to  eternity;  i„  heaven,  if  his  ruling  affections,  and 
hence  h,s  life  have  been  good;  and  in  hell,  if  his  ruling 
affections,  and  thence  his  life,  have  been  evil. 


BVVEOKiNBORfJIANs. 


1 


or. 


"  12  That  Now  is  the  time  of  the  SecDiid  Advent  of  the 
Lord  which  is  a  Coming,  not  in  Person,  but  in  the  powe. 
and  glory  of  his  Holy  Word  :  That  it  is  attended,  like  his 
first  Coming,  with  the  restoration  to  order  of  all  things  in  the 
spiritual  world,  where  the  wonderful  divine  operation,  com* 
monly  expected  under  the  name  of  the  Last  Judgment,  has 
in  consequence  been  performed ;  and  with  the  preparing  of 
the  way  for  a  New  Church  on  the  earth,  —  the  first  Christian 
Church  having  spiritually  come  to  its  end  or  consummation, 
through  evils  of  life  and  errors  of  doctrine,  as  foretold  by  the 
Lord  in  the  Gospels :  And  that  this  New  or  Second  Chris- 
tian Church,  which  will  be  the  Crown  of  all  Churches, 
and  will  stand  forever,  is  what  was  representatively  seen  by 
John,  when  he  beheld  the  holy  city.  New  Jerusalem,  de- 
scending from  God  out  of  heaven,  prepared  as  a  bride 
adorned  for  her  husband," 

The  leading  theological  works  of  Swedenborg  are,  the 
Heavenly  Arcana,  in  twelve  octavo  volumes,  giving  an 
explanation  of  the  books  of  Genesis  and  Exodus,  being  a 
key  to  what  he  calls  the  internal  or  spiritual  sense  of  the 
sacred  Scriptures.  The  next  in  importance  is  the  Apoca- 
lypse Explained,  in  six  octavo  volumes,  containing  a  full 
explanation  of  that  book. 

From  his  last  work.  The  True  Christian  Religion,  we 
make  the  following  extracts,  to  show  some  of  his  peculiar 
views  and  style  of  writing  :  — 


"CONCERNING  THE  SPIRITUAL  WORLD. 
"The  spiritual  world  has  been  treated  of  in  a  particular 
work  concerning  Heaven  and  Hell,  in  which  many  things 
of  that  world  are  described;  and,  because  every  man,  after 
death,  comes  into  that  world,  the  state  of  men  there  is  also 
described.  Who  does  not  know,  or  may  not  know,  that  man 
lives  after  death  ?  both  because  he  is  born  a  man,  created  an 
mage  of  God,  and  because  the  Lord  teaches  it  in  hi?  word 


.    J 


15G 


SWRnKNBOUrilANS. 


But  what  life  he  is  to  li/e,  has  been  hitherto  unknown.  It 
has  been  believed  that  tlien  he  would  be  a  soul,  of  which 
they  entertained  no  other  idea  than  as  of  ether,  or  air ;  thus 
that  it  is  breath,  or  spirit,  such  as  man  breathes  out  of  his 
mouth  when  he  dies,  in  which,  nevertheless,  his  vitality  re- 
sides J  but  that  it  is  without  sight,  such  as  is  of  the  eye,  with- 
out hearing,  suck  as  is  of  the  ear,  and  without  speech,  such 
as  is  of  the  mouth ;  when  yet,  man,  after  death,  is  equally  a 
man,  and  such  a  man,  that  he  does  not  know  but  that  he  is 
still  in  the  former  world.  He  walks,  runs,  and  sits,  as  in  the 
former  world ;  he  lies  down,  sleeps,  and  wakes  up,  as  in  the 
former  world ;  he  eats  and  drinks,  as  in  the  former  world ; 
he  enjoys  conjugial  delight,  as  in  the  former  world;  in  a 
word,  he  is  a  man  as  to  all  and  every  particular ;  whence  it 
is  manifest,  that  death  is  not  an  extinction,  but  a  continuation, 
of  life,  and  that  it  is  only  a  transition. 

♦'  That  man  is  equally  a  man  after  death,  although  he  does 
ncjt  then  appear  to  the  eyes  of  the  material  body,  may  be  evi 
dent  from  the  angels  seen  by  Abraham,  Hagar,  Gideon, 
Daniel,  and  some  of  the  prophets,  —  from  the  angels  seen  in 
the  Lord's  sepulchre,  and  afterwards,  many  times,  by  John, 
concerning  whom  in  the  Revelation,  —  and  especially  from 
the  Lord  himself,  who  showed  that  he  was  a  man  by  the  touch 
and  by  eating,  and  yet  he  became  invisible  to  their  eyes. 
Who  can  be  so  delirious,  as  not  to  acknowledge  that,  al- 
though he  was  invisible,  he  was  still  equally  a  man  ?  The 
reason  why  they  saw  him  was,  because  then  the  eyes  of  their 
spirit  were  opened ;  and,  when  these  are  opened,  the  thinors 
which  are  in  the  spiritual  world  appear  as  clearly  as  those 
which  are  in  the  natural  world.  The  difference  between  a 
man  in  the  natural  w^orld  and  a  man  in  the  spiritual  world  is, 
that  the  latter  is  clothed  with  a  substantial  body,  but  the 
former  with  a  material  body,  in  which,  inwardly,  is  his  sub- 
stantial body ;  and  a  substantial  man  sees  a  substantial  man 
as  clearly  as  a  matei  -'J  man  sees  a  material  man ;  but  a  sub- 
stantial man  cannot  see  a  material  nran,  nor  a  material  man 


If 


SWKDENUUKGIAN9. 


157 


n  substantial  man,  on  account  of  the  difference  between  ma- 
terial and  substantial,  which  is  such  as  may  be  described,  but 
not  in  a  few  words. 

"  From  the  things  seen  for  so  many  years,  I  can  relate  the 
following:  That  there  are  lauds  in  the  spiritual  world,  as 
well  as  in  the  natural  world,  and  that  there  are  also  plains, 
and  valleys,  and  mountains,  and  hills,  and  likewise  fountains 
and  rivers;  that  there  are  paradises,  gardens,  groves,  and 
woods ;  that  there  are  cities,  and  in  them  palaces  and  houses ; 
and  also  that  there  are  writings  and  books ;  that  there  are 
employments  and  tradings;  and  that  there  are  gold,  silver, 
and  precious  stones;  in  a  word,  that  there  are  all  things 
whatsoever  that  are  in  the  natural  world ;  but  those  in  heaven 
are  immensely  more  perfect.  But  the  difference  is,  that  all 
things  that  are  seen  in  the  spiritual  world  are  created  in  a 
moment  by  the  Lord,  as  houses,  paradises,  food,  and  other 
things;  and  that  they  are  created  for  correspondence  with 
the  interiors  of  the  angels  and  spirits,  which  are  their  affec- 
tions and  thoughts  thence ;  but  that  all  things  that  are  seen 
in  the  natural  world  exist  and  grow  from  seed. 

"  Since  it  is  so,  and  I  have  daily  spoken  there  with  the 
nations  and  people  of  this  world,  —  thus  not  only  with  those 
who  are  in  Europe,  but  also  with  those  who  are  in  Asia  and 
in  Africa,  thus  with  those  who  are  of  various  religions, — 
I  shall  add,  as  a  conclusion  to  this  work,  a  short  description 
of  the  state  of  some  of  them.  It  is  to  be  observed,  that  the 
state  of  every  nation  and  people  in  general,  as  well  as  of  each 
individual  in  particular,  in  the  spiritual  world,  is  according 
to  the  acknowledgment  of  God,  and  the  worship  of  him ; 
and  that  all  who  in  heart  acknowledge  a  God,  and,  after  this 
time,  those  who  acknowledge  the  Lord  Jesus  Christ  to  be 
God,  the  Redeemer  and  Savior,  are  in  heaven;  and  that 
those  who  do  not  acknowledge  him  are  under  heaven,  and 
are  there  instructed ;  and  that  those  who  receive  are  raised 
up  mto  heaven,  and  that  those  who  do  not  receive  are  cat<t 


dov 


If--      IXV  11  - 


Swedenborg  says,  "  The  Dutch  are  easily  distinguished 
14 


13d 


kWLUENliUllUIANS. 


u 


'III 


(I    > 


!  i      ti 


I     ?i 


from  others  in  tlic  spiritual  world,  because  they  appear  in 
garments  like  those  which  tlujy  wore  in  the  natural  world, 
with  the  distinction,  that  those  iippear  in  finer  ones,  who  havb 
received  faith  and  Hpiritual  life.  The  reason  why  they  are 
clothed  in  the  like  garnienta  is,  because  they  remain  con- 
stantly in  the  principles  of  their  religion ;  and  all  in  the  spir- 
itual world  are  clothed  according  to  them;  wherefore,  those 
there  who  are  in  divine  truths,  have  white  garments,  and  of 
fme  linen. 

*•  The  cities  in  which  the  Dutch  live  are  guarded  in  a  sin- 
gular manner :  all  the  streets  in  them  are  covered  with  roofs, 
and  there  are  gates  in  the  streets,  so  that  they  may  not  be 
seen  from  the  rocks  and  hills  round  about :  this  is  done  on 
account  of  their  inherent  prudence  in  conccalincr  their  de- 
signs,  and  not  divulging  their  intentions ;  for  such  things,  in 
the  spiritual  world,  are  drawn  forth  by  inspection.     When 
any  one  comes  for  the  purpose  of  exi)loring  their  state,  and 
is  about  to  go  out,  he  is  led  to  the  gates  of  the  streets,  which 
are  shut,  and  thus  is  led  back,  and  led  to  others,  and  this 
even  to  the  highest  degree  of  vexation,  and  then  he  is  let  out 
this  is  done  that  he  may  not  return.     Wives,  who  aficct  do- 
minion over  their  husbands,  live  at  one  side  of  the  city,  and 
do  not  meet  their  husbands,  except  when  they  are  invited, 
which  is  done  in  a  civil  manner ;  and  then  they  also  lead 
them  to  houses,  where  consorts  live  without  excrcisinfr  do- 
million  over  each  other,  and  show  them  how  clean  and  ele- 
gant their  houses  are,  and  what  enjoyment  of  life  they  have, 
and  that  they  have  these  things  from  mutual  and  conjugal 
love.     Those  wives  who  attend  to  these  things,  and  are  af- 
fected by  them,  cease  to  exercise  dominion,  and  live  together 
with  their  husbands ;  and  then  they  have  a  habitation  assigned 
to  them  nearer  to  the  middle,  and  are  called  angels :  the  rea- 
son is,  because  truly  conjugal  love  is  heavenly  love,  which  is 
without  dominion. 

"  With  respect  to  the  English  nation,  the  best  of  them  are  in 
he  centre  of  all  Christians,  because  they  have  interior  intel 
ectual  light.     This  does  not  appear  to  any  one  in  the  natura! 


SWCUKNUOUiilANd. 


loU 


world,  but  It  appears  conspicuously  in  the  spiritual  world. 
This  light  they  derive  froui  the  liberty  of  speaking  and 
writing,  and  thereby  of  tlnnking.  With  others,  who  are  not 
ill  such  liberty,  that  light,  not  having  any  outlet,  is  obstructed 
'I'liut  light,  indeed,  is  not  active  of  itself,  but  it  is  made  ac- 
tive by  others,  especially  by  men  of  reputation  and  authority. 
As  S(X)n  as  any  thing  is  said  by  them,  that  light  shines  forth. 

"  For  this  reason,  they  have  moderators  appointed  over  them 
in  the  spiritual  world;  and  priests  are  given  to  them,  of  high 
reputation  and  eminent  talents,  in  whose  opinions,  from  this 
their  natural  disposition,  they  actjuiesce. 

"  There  are  two  great  cities,  like  London,  into  which  most 
of  the  English  come  after  death :  it  has  been  given  me  to  see 
the  former  city,  and  also  to  walk  over  it.  The  middle  of  that 
city  is  where  the  merchants  meet  in  London,  which  is  calhid 
the  Exchange :  there  the  moderators  dwell.  Above  that 
middle  is  the  east,  below  it  is  the  west,  on  the  right  side  is 
the  south,  on  the  left  side  is  the  north.  In  the  eastern  quar 
ter,  those  dwell  who  have  preeminently  led  a  life  of  charity . 
there  are  magnificent  palaces.  In  the  southern  quarter  the 
wise  dwell,  with  whom  there  are  many  splendid  things.  In 
the  northern  quarter,  those  dwell  who  have  preeminently 
loved  the  liberty  of  speaking  and  writing.  In  the  western 
quarter,  those  dwell  who  boast  of  justification  by  faith  alone. 
On  the  right  there,  in  this  quarter,  is  the  entrance  into  this 
city,  and  also  a  way  out  of  it :  those  who  live  ill  are  sent  out 
there.  The  ministers  who  are  in  the  west,  and  teach  that 
faith  alone,  dare  not  enter  the  city  through  the  great  streets, 
but  through  narrow  alleys;  since  no  other  inhabitants  arc 
tolerated  in  the  city  itself,  than  those  who  arc  iii  the  faith  of 
charity.  I  have  heard  them  complaining  of  the  preachers 
irom  the  west,  that  they  compose  their  sermons  with  such 
art  and  eloquence,  and  introduce  into  them  the  strange  doc- 
trine of  justification  by  faith,  that  they  do  not  know  whether 
good  ought  to  be  done  or  not.  They  preach  faith  as  intrinsic- 
good,  and  separate  this  from  the  o'ood  of  charity*  which  they 


ICO 


SWEDENBOROIANS 


I'     i 


J 

■  ^  ! 

(li  I 


ii  I 


!•      I 


call  meritorious,  and  thus  not  acceptable  to  God.  But,  when 
those  who  dwell  in  the  eastern  and  southern  quarters  of  the 
city  hear  such  sermons,  they  go  out  of  the  temples ;  and  the 
preachers  afterwards  are  deprived  of  the  priestly  office." 

"CONCERJNING  THE  POPISH  SAINTS  IN  THE  SPIRITUAL 

WORLD. 

"  It  is  known  that  man  has  innate  or  hereditary  evil  from 
parents;  but  it  is  known  to  few  in  what  that  dwells,  in  its 
fulness :  it  dwells  in  the  love  of  possessing  the  goods  of  all 
others,  and  in  the  love  of  ruling ;  for  this  latter  love  is  such, 
that,  as  far  as  the  reins  are  given  to  it,  so  far  ii  bursts  forth, 
until  it  burns  with  the  desire  of  ruling  over  all,  and,  at  length, 
wishes  to  be  invoked  and  worshipped  as  a  god.  This  love  is 
the  serpent,  which  deceived  Eve  and  Adam ;  for  it  said  to 
the  woman,  God  doth  know,  in  the  day  that  ye  eat  of  the 
fruit  of  that  tree,  your  eyes  will  he  opened,  and  then  ye 
WILL  BE  AS  God.  (Gen.  iii.  4,  5.)  As  far,  therefore,  as 
man,  without  restraint,  rushes  into  this  love,  so  far  he  averts 
himself  from  God,  and  turns  to  himself,  and  becomes  a  wor- 
shipper of  himself ;  and  then  he  can  invoke  God  with  a  warm 
mouth  from  the  love  of  self,  but  with  a  cold  heart  from  con- 
tempt of  God.  And  then,  also,  the  divine  things  of  the 
church  may  serve  for  means ;  but,  because  the  end  is  domin- 
ion, the  means  are  regarded  no  more  than  as  they  are  sub- 
servient to  it.  Such  a  person,  if  he  is  exalted  to  the  highest 
honors,  is,  in  his  own  imagination,  like  Atlas  bearing  the 
terraqueous  globe  upon  his  shoulders,  and  like  Phoebus,  with 
his  horses,  carrying  the  sun  around  the  world. 

"  Since  man  hereditarily  is  such,  therefore  all  who,  by 
papal  bulls,  have  been  made  saints,  in  the  spiritual  world 
are  removed  from  the  eyes  of  others,  and  concealed,  and  all 
intercourse  with  their  worshippers  is  taken  away  from  them 
the  reason  is,  lest  that  most  pernicious  root  of  evil  should  be 
excited  in  them,  and  they  should  be  brought  into  such  fan 
Jastic  deliriums  as  there  are  with  demons.     Into  such  deliri 


SWEDENBORGIANS, 


161 


ams  those  come,  who,  while  they  live  in  the  world,  zealous- 
ly aspire  to  be  made  saints  after  death,  that  they  may  be 
invoked. 

"  Many  of  the  Roman  Catholic  persuasion,  especially  the 
monks,  when  they  come  into  the  spiritual  world,  inquire  for 
the  saints,  particularly  the  saint  of  their  order ;  but  they  do 
not  find  them,  at  which  they  wonder;  but  aflerwards  they 
are  instructed  that  they  are  mixed  together,  either  with  those 
who  are  in  heaven,  or  with  those  who  are  in  the  earth  below ; 
and  that,  in  either  case,  they  know  nothing  of  the  worship 
and  invocation  of  themselves,  and  that  those  who  do  know, 
and  wish  to  be  invoked,  fall  into  deliriums,  and  talk  foolishly. 
The  worship  of  saints  is  such  an  abomination  in  heaven, 
that  if  they  only  hear  it,  they  are  filled  with  hormr ;  since, 
as  far  as  worship  is  ascribed  to  any  man,  so  far  it  is  withheld 
from  the  Lord ;  for  thus,  he  alone  is  not  worshipped ;  and,  if 
the  Lord  alone  is  not  worshipped,  a  discrimination  is  made, 
which  destroys  communion,  and  the  happiness  of  life  flowing 
from  it.  That  I  might  know  what  the  Roman  Catholic  saints 
are,  in  order  that  I  might  make  it  known,  as  many  as  a 
hundred  were  brought  forth  from  the  earth  below,  who  knew 
of  their  canonization.  They  ascended  behind  my  back,  and 
only  a  few  before  my  face ;  and  I  spoke  with  one  of  them, 
who,  they  said,  was  Xavier.  He,  while  he  talked  with  me, 
was  like  a  fool ;  yet  he  could  tell,  that,  in  his  place,  where 
he  was  shut  up  with  others,  he  was  not  a  fool,  but  that  he 
becomes  a  fool  as  often  as  he  thinks  that  he  is  a  saint,  and 
wishes  to  be  invoked,  A  like  murmur  I  heard  from  those 
who  were  behind  my  back.  It  is  otherwise  with  the  saints, 
go  called,  in  heaven :  these  know  nothing  at  all  of  what  is 
done  on  earth ;  nor  is  it  given  them  to  speak  with  any  of  the 
Roman  Catholic  persuasion,  who  are  in  that  superstition,  lest 
any  idea  of  that  thing  should  enter  into  them. 

"  From  this  their  state,  every  one  may  conclude  that  invo- 
cations of  them  are  only  mockeries ;  and,  moreover,  I  can 
assert,  that  they  do  not  hear  their  invocations  on  earth,  any 
more  than  their  images  do  at  the  sides  of  the  streets,  nor  any 
14*  K 


162 


FIGHTING    QUAKERS. 


more  than  the  walls  of  the  temple,  nor  any  more  than  the 
birds  that  build  their  nests  in  towers.  It  is  said,  by  tlieir 
servants  on  earth,  that  the  saints  reign  in  heaven,  together 
with  the  Lord  Jesus  Christ ;  but  this  is  a  figment  and  a  false- 
hood ;  for  they  no  more  reign  with  the  Lord,  than  a  hostler 
with  a  king,  a  porter  with  a  grandee,  or  a  footman  with  a 
primate;  for  John  the  Baptist  said,  concerning  the  Lord,  that 
he  was  not  toorthy  to  unloose  the  latchet  of  his  shoe,  (Mark 
1  :  7.  John  1 :  27.)     What,  then,  are  those  who  are  such  ? 

"  There  appears,  sometimes,  to  the  people  of  Paris,  who 
are  in  the  spiritual  world,  in  a  society,  a  certain  woman  of  a 
common  stature,  in  shining  raiment,  and  of  a  face,  as  it 
were,  holy ;  and  she  says  that  she  is  Genevieve  ;  but,  when 
any  begin  to  adore  her,  then  her  face  is  immediately  changed, 
and  also  her  raiment,  and  she  becomes  like  an  ordinary 
woman,  and  reproves  them  for  wishing  to  adore  a  woman, 
vho,  among  her  companions,  is  in  no  higher  estimation  than 
as  a  maid-servant,  wondering  that  the  men  of  the  world 
should  be  captivated  by  such  trifles. 

"  To  the  above,  I  shall  add  this,  which  is  most  worthy  of 
attention.  Once,  Mary,  the  Mother  of  the  Lord,  passed 
by,  and  was  seen  overhead  in  white  raiment;  and  then, 
stopping  a  while,  she  said  that  she  was  the  mother  of  the 
Lord,  and  that  he  was  indeed  born  of  her ;  but  that  he,  being 
made  God,  put  off  all  the  human  from  her,  and  that,  there- 
fore, she  now  adores  him  as  her  God ;  and  that  she  is  un- 
willing that  any  one  should  acknowledge  him  for  her  son, 
since  in  him  all  is  divine." 


FIGHTING  QUAKERS. 


The  term  Fighting  or  Wet  Quaker  is  applied  to  those 
who  retain  the  Quaker  faith,  but  adopt  the  manners  and  cos- 
tume  of  othei    denominations.     The  celebrated   Nathaniel 


HARMONTSTJ. 


1G3 


Greene  was  one  of  this  character,  as  were  many  of  the  people 
of  Rhode  Island,  where  religious  liberty  first  erected  its 
standard  in  America. 

"When  the  British  army  had  possession  of  Philadelphia,  a 
committee  of  three  of  the  leading  men  of  the  society  of 
Friends  had  permission  to  go  to  the  head-quarters  of  Gen- 
eral Washington,  relative  to  some  matters  of  inconvenience  of 
some  of  their  brethren,  within  Washington's  command.  The 
general  listened  to  them  with  his  usual  courtesy  and  wisdom, 
but  could  not  determine  the  business  till  the  next  day.  In 
the  mean  time,  he  told  them  he  would  put  them  under  the 
protection  of  an  officer  of  their  own  society,  and  thereupon 
sent  for  General  Nathaniel  Greene ;  and  when  he  arrived,  in 
full  uniform,  he  introduced  '  the  Friends '  to  each  other. 
After  a  little  silence.  Friend  James  Pemberton  turned  slowly 
to  General  Greene,  and  said,  *  Dost  thou  profess  to  be  one 
of  our  persuasion  ?  '  ♦  O,  yes,'  said  the  general ;  '  I  was  so 
educated.'  The  committee  looked  at  each  other,  and  upon 
the  general's  sword,  when  one  of  them  said,  *  May  I  ask 
General  Greene  what  part  of  our  land  thou  wast  born  and 
brought  up  in?'  '  O,  yes,  yes,'  replied  Greene  ;  '  I'm  from 
Rhode  Island.'  *  Oho,'  rejoined  more  than  one  of  them, 
*  yes,  yes,  a  Rhode  Island  Quaker  !  Yes,  Friend  Greene, 
we  are  satisfied  with  thy  explanation,  and  will  accept  of  thy 
kind  offer.'  Greene  betrayed  a  momentary  flush  of  disconcer- 
tion, at  which,  it  was  said,  Washington's  countenance  half 
smiled  at  the  Rhode  Island  Quaker ! " 


HARMONISTS. 


Mr.  George  Rapp  and  other  emigrants  arrived  from  Ger- 
many, and  settled  in  the  interior  of  Pennsylvania,  about  the 
year  1805.  They  formed  an  economy  on  the  primitive  plan 
of  having  «'  all  thmgs  in  common."     They  appear  to  have 


1 04 


DOHRELlTKS. 


I>rospered.  In  1814  they  sol.I  their  property  in  Pennsylvania 
ami  reniovcd  to  Indiana,  to  Ibr.n  a  new  establishment,  on  an 
imi)roved  plan.  They  profess  the  Protestant  religion,  but 
Hdn.it  ol  universal  toleration.  They  cultivate  the  learned 
languages  and  professions,  and  maintaiii  strict  morals,  with 
a  due  observation  of  the  Sabbath.  They  keep  watch  by 
turns  at  mght;  and,  after  crying  the  hour,  add,  "A  day  is 
past,  and  a  step  made  nearer  our  end.  Our  time  runs 
away  and  the  joys  of  heaven  are  our  reward."     (See  Acta 


\li  i^  f 

it!  H  I 


m 


i 


ii  ■■  i 


DORRELITES. 

A  SECTARY  by  the  name  of  Dorrel,  appeared  in  Leyden 
31  ass.,  about  fifty  years  ago,  and  made  some  proselytes.     The 
followmg  are  some  of  his  leading  sentiments :- Jesus  Christ 
is,  as  to  substance,  a  spirit,  and  is  God.     He  took  a  body, 
died,  and  never  rose  from  the  dead.     None  of  the  human 
race  will   ever   rise   from  their  graves.     The  resurrection, 
spoken  of  m  Scripture,  is   only  one  from  sin   to  spiritual 
life,  which  consists  in  perfect  obedience  to  God.     Written 
revelation  is  a  type  of  the  substance  of  the  true  revelation, 
which  God  makes  to  those  whom  he  raises  from  spiritua 
death      The  substance  is  God  revealed  in  the  soul.     Those 
who  have  It  are  perfect,  are  incapable  of  sinning,  and  have 
nothing  to  do  with  the  Bible.     The  eternal  life!  purchaseo 
by  Christ,  was  an  eternal  succession  of  natural  generation. 
Heaven  is  light,  and  hell  is  darkness.     God  has  no  wrath. 
Ihere  is  no  opposition  between  God  and  the  devil,  who  have 
equal  povver  in  their  respective  worlds  of  light  and  darkness. 
Those  who  are  raised  are  free  from  all  civil  laws ;  are  not 
bound  by  the  marriage  covenant ;  and  the  perfect  have  a 
right  to  promiscuous  intercourse.     Neither  prayer  nor  any 
other  worship  is  necessary.     There  is  no  law  but  that  of 
nature.     There  ,s  no  future  judgment,  nor  any  knowledge 


DORREiJTKS. 


1(15 


m 


n  the  future  state,  of  what  is  done  in  tliis  world.  Gt»d  has  no 
forethought,  no  knowledge  of  what  passes  in  the  dark  world, 
which  is  hell,  nor  any  knowledge  of  what  has  taken  place,  or 
will  take  place,  in  this  world.  Neither  God  nor  the  devil  has 
any  power  to  control  man.  There  are  two  kinds  of  perfec- 
tion —  that  of  the  head,  and  that  of  the  members.  The  leader 
IS  perfect  as  the  head ;  but  none  of  his  followers  can  be  so, 
in  this  sense,  so  long  as  the  leader  continues.  All  covenants 
which  God  has  heretofore  entered  into  with  man,  are  at  an 
end,  and  a  new  covenant  made  with  the  leader,  (Dorrel,)  in 
which  he  has  all  power  to  direct,  and  all  the  blessings  of 
which  must  be  looked  for  through  him.  Neither  Moses  nor 
Christ  wrought  any  miracles.  I  (says  Dorrel)  stand  the  same 
as  Jesus  Christ  in  all  respects.  My  disciples  stand  in  the 
same  relation  to  me,  as  the  disciples  of  Christ  did  to  him.  I 
am  to  be  worshipped  in  the  same  manner  as  Christ  was  to  be 
worshipped,  as  God  united  to  human  flesh.  This  sect  was 
broken  up  in  the  following  manner :  — 

One  of  Dorrel's  lectures  was  attended  by  Captain  Ezekiel 
Foster,  of  Leyden,  a  man  of  good  sense,  of  a  strong,  muscular 
frame,  and  a  countenance  which  bespoke  authority.  When 
Dorrel  came  to  the  declaration  of  his  extraordinary  powers, 
he  had  no  sooner  uttered  the  words,  '  No  arm  can  hurt  my 
flesh,'  than  Foster  rose,  indignant  at  the  imposture  he  was 
practising  on  his  deluded  followers,  and  knocked  down  Dorrel 
with  his  fist.  Dorrel,  in  great  trepidation,  and  almost  sense- 
less, attempted  to  rise,  when  he  received  a  second  blow,  at 
which  he  cried  for  mercy.  Foster  engaged  to  forbear,  on  con- 
dition that  he  would  renounce  his  doctrines,  but  continued 
beating  him.  Soon  a  short  parley  ensued,  when  Dorrel  con- 
sented, and  did  renounce  his  doctrines  in  the  hearing  of  all 
his  astonished  followers,  lie  further  told  them,  that  his  object 
was  to  see  what  fools  he  could  make  of  mankind.  His  f^  'low- 
ers, ashamed  and  chagrinod  at  being  made  the  dupes  of  such 
an  unprincipled  fellow,  departed  in  peace  to  their  homes. 
Dorrel  promised  his  assailant,  upon  the  penalty  of  his  lift, 
never  to  attempt  any  similar  imposition  tipon  the  people. 


r 


II I 


\66 


OSOOUDil'ES liOllKKKNES. 


i\  -5'  i 


;ii 


OSGOODITES. 

These  people  profess  to  believe  in  one  God,  who  is  fully 
acquainted  with  all  his  own  works;  but  they  believe  there 
are  some  things  done  by  wicked  agents,  of  which  God  has  no 
knowledge.     They  reject  the  idea  of  Christ's  divinity,  and  of 
any  thing  special  in  regeneration.     Th^y  pretend  to  mirac- 
ulous g.lts,  such  as  heahng  the  sick,  and  prnyinfr  down  the 
judgments  of  God  upon  those  who  oppose  them.  ^They  deny 
any  thing  peculiarly  sacred  in  the  Christian  Sabbath,  although 
they  gener;Uly  meet  on  that  day  for  religious  worship,  but 
without  much  regard  to  order.     They  reject  the  ordinances 
of  baptism  and  the  Lord's  supper.     They  are  opposed  to 
Bible  societies,  and  other  niorid  and  religious  institutions  oi 
the  day,  particularly  to  temperance  societies. 

This  sect  arose  about  the  year  1812,  in  the  county  of  Mer- 
rimack, N.  n  ,  where  a  few  societies  exist.  Jacob  Osgood  is 
their  leader  " 


ROGERENES. 

This  is  a  sect  calling  themselves  Seventh-Day  Baptists, 
.hat  arose  in  New  England  about  the  year  1G74.  John  and 
James  Rogers  were  their  leaders.  They  were  peculiar  in 
their  language,  dress,  and  manners  ;  they  employed  no  physi- 
cian,  nor  used  any  medicine  :  thoy  paid  no  regard  to  the  Chris- 
tian Sabbath,  and  disturbed  and  abused  those  that  did.  It  is 
said  that  a  few  of  this  people  still  remain.  See  the  Battle- 
Arc,  a  work  published  by  them  a  few  years  ago,  at  their  print- 
-ng  establishment,  at  Groton,  Conn. 


I- 


I  i 


WHIPPKRS WILKINSONIAN9. 


167 


.1  M 


WillPPERS. 


Thi3  denomination  sprang  up  in  Italy,  in  the  thirteenth 
century,  and  was  thence  propagated  through  ahm  jt  all  the 
countries  of  Europe.  The  society  that  embraced  this  new 
discipline,  ran  in  multitudes,  composed  of  persons  of  both 
sexes,  and  all  ranks  and  ages,  through  the  public  streets,  with 
whips  in  their  hands,  lashing  their  naked  bodies  with  the 
most  astonishing  severity,  with  a  view  to  obtain  the  divine 
mercy  for  themselves  and  others,  by  their  voluntary  mortifi- 
cation and  penance.  This  sect  made  their  appearance  anew 
in  the  fourteenth  century,  and  taught,  among  other  things, 
that  flagellation  was  of  equal  virtue  with  baptism  and  other 
sacraments ;  that  the  forgiveness  of  all  sins  was  to  be  obtained 
by  it  from  God,  without  the  merit  of  Jesus  Christ;  th;'t  the 
old  law  of  Christ  was  soon  to  be  abolished,  and  that  a  new 
law,  enjoining  the  baptism  of  blood,  to  be  administered  by 
whipping,  was  to  be  substituted  in  its  place. 

A  new  denomination  of  Whippers  arose  in  the  fifteenth 
century,  who  rejected  the  sacraments  and  every  branch  of 
external  worship,  and  placed  their  only  hopes  of  salvation  in 
faith  and  flagellation. 


WILKINSONIANS. 


The  followers  of  Jemima  Wilkinson,  who  was  born  in 
Cumberland,  R.  I.  In  1776,  she  asserted  that  she  was  taken 
sick,  and  actually  died,  and  that  her  soul  went  to  heaven. 
Soon  after,  her  body  wns  reanimated  with  the  spirit  and 
power  of  Christ,  upon  which  she  set  up  as  a  public  teacher, 
and  declared  she  had  a-  immediate  revelation  for  all  she 
delivered,  and  was  arrived  to  a  state  of  absolute  perfection. 
It  is  also  said  she  pretended  to  foretell  future  events,  to  dis- 


168 


AQUARIANS. 


*  il 


u 


1U 


i      I 


cern  the  secrets  of  the  heart,  and  to  have  the  power  of  heal- 
ing diseases ;  and  if  any  person  who  had  made  application  to 
her  was  not  healed,  she  attributed  it  to  his  want  of  faith.  She 
asserted  that  those  who  refused  to  believe  these  exalted  things 
concerning  her,  will  be  in  the  state  of  the  unbelieving  Jews, 
who  rejected  the  counsel  of  God  against  themselves;  and  she 
told  her  hearers  that  was  the  eleventh  hour,  and  the  last  call 
of  mercy  that  ever  should  be'grantcd  them  ;  for  she  heard  an 
inquiry  in  heaven,  saying,  "  Who  will  go  and  preach  to  a 
dying  world  ?  "  or  words  to  that  import ;  and  she  said  she 
answered,  "  Here  am  I  —  send  me  ;"  and  that  she  left  the 
realms  of  light  and  glory,  and  the  company  of  the  heavenly 
host,  who  are  continually  praising  and  worshipping  God,  in 
order  to  descend  upon  earth,  and  pass  through  many  suffer- 
ings and  trials  for  the  happiness  of  mankind.  She  assumed 
the  title  of  the  universal  friend  of  mankind. 

Jemima  made  some  converts  in  Rhode  Island  and  New 
York,  and  died  in  1819.  She  is  said  to  have  been  a  very 
beautiful,  but  artful  woman. 


AQUARIANS. 


Water-Drinkers,  a  branch  of  the  Encratiles^  a  sect  in 
the  second  century,  who  abstained  from  marriage,  wine,  and 
animal  food ;  who  carried  their  aversion  to  wine  so  far,  that 
they  substituted  water  in  the  holy  communion,  though  some 
refused  jt  only  in  their  morning  ceremonies.  It  is  well 
known  that  the  ancient  Christians  mingled  water  with  their 
wine  for  sacred  use,  partly,  perhaps,  for  economy,  and  partly 
from  sobriety;  but  Cyprian  gives  a  mystical  reason — be- 
cause the  wine  and  water  represent  Christ  and  his  people 
united. 


BAXTEHIANS. 


169 


BAXTERIAN^. 

The  Baxterian  strikes  into  a  middle  path  between  Arniin 
lanism  and  Calvinism,  and  thus  endeavors  to  unite  botk 
schemes.  With  the  Calvinist,  he  professes  to  believe  that  a 
certain  number,  determined  upon  in  the  divine  councils,  will 
be  infallibly  saved  ;  and  with  the  Arminian,  he  joins  in  reject- 
mg  the  doctrine  of  reprobation,  as  absurd  and  impious;  — 
acTmits  that  Christ,  in  a  certain  sense,  died  for  all,  and 
supposes  that  such  a  portion  of  grace  is  allotted  to  cverxj 
man,  as  renders  it  his  own  fault  if  he  does  not  attain  to 
eternal  life. 

This  conciliatory  system  was  espoused  by  the  famous  Non- 
conformist, Richard  Baxter,  who  was  celebrated  for  the 
acuteness  of  his  controversial  talents,  and  the  utility  of  his 
practical  writings. 

Among  Baxterians  are  ranked  both  Watts  and  Doddridge. 
Dr.  Doddridge,  indeed,  has  this  striking  remark  —  "  That  a 
Being  who  is  said  not  to  tempt  any  one,  and  even  swears 
that  he  desires  not  the  death  of  a  sinner,  should  irresistibly 
determine  millions  to  the  commission  of  every  sinful  action 
of  their  lives,  and  then,  with  all  the  pomp  and  pageantry  of 
a  universal  judgment,  condemn  them  to  eternal  misery,  on 
account  of  these  actions,  that  hereby  he  may  promote  the 
happiness  of  others  who  are,  or  shall  be,  irresistibly  deter- 
mined to  virtue,  in  the  like  manner,  is  of  all  incredible  things 
to  me  the  most  incredible ! " 

In  the  scale  of  religious  sentiment,  Baxterianism  seems  to 
be,  with  respect  to  the  subject  of  divine  favor,  what  Arianism 
is  with  respect  to  the  person  of  Christ.  It  appears  to  have 
been  considered  by  some  pious  persons  as  a  safe  middle  way 
between  two  extremes. 
15 


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mi 

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MILI.KIl  S    VII. W:.^    ON    Hit: 


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MILLEll'S    VIEWS 

UN     TIIK 

SECOND  COMING  OF   CHRIST. 

The  foi;.  wing  letter  from  Rev.  William  Miller  to  Rev 
JosuuA  V.  HiMEs  contains  a  synopsis  of  Mr.  Miller's  views 
on  this  interesting  subject :  — 

"  Rev.  J.  V.  llirnes  : 

"  My  dear  brother  :  You  have  requested  a  synopsis 
of  my  views  of  the  Christian  faith.  The  following  sketch 
will  give  you  some  idea  of  the  religious  opinions  I  have 
toriucd,  by  a  careful  study  of  the  word  of  God :  — 

"  1  believe  -M  men,  coming  to  years  of  discretion,  do  and 
will  disobey  Ood ;  and  this  is,  in   some  measure,  owing  to 
corrupted  nature  by  the  sin  of  our  parent.     1  believe  GckI 
will  not  condemn  us  for  any  i)ollutioii  in  our  father;  but  the 
Boul  that  sinncth  t,\vM  die.     All  pollution  of  which  we  may 
be  partakers  from  the  sins  of  our   ancestors,  in  which  we 
could  have  no  agency,  can  and  will  be  washed  away  in  the 
blood  and  sacrifice  of  Jesus  Christ,  without  our  agency.    But 
all  sins  committed  by  us  as  rational,  intcUigout  agents,  can 
only  be  cleansed  by  the  bloo<    of  Jesus  Christ,  through  our 
repentance  and  faith.     I  believe  in  the  salvation  of  all  men 
who  receive  the  grace  of  God  by  repentance  and  faith  in  the 
mediation  of  Jesus  Christ.     I  believe  in  the  condcnuiation 
of  all  men  who  reject  the  gospel  and  mediation  of  Christ, 
and  thereby  lose  the  efficacy  of  the  blood  and  righteousness 
of  our  Redeemer,  as  proffered  to  us  in  the  gospel.     T  believe 
in  practical  godliness,  as  commanded  us  in  the  Scriptures, 
(which  are  our  only  rule  of  faith  aud  practice,)  and  that  they 
only  will  be  entitled  (o  heaven  aud  future  blessedness,  who 
obey  and  keep  the  counnandnients  of  God,  as  given  us  in  the 
Bible,  which  is  the  word  of  God.      I  believe  in  God,  tliQ 
FatlKT  of  our  Lord  Jesus  Christ,  who  is  a  Spirit,  omnipresent, 
omniscient,  having  all  power,  Creator,  Treserver,  and  self 


SHCUNU    CUMINt)    OV    CHKIST. 


17  > 


to  Rev 

s  viewa 


synopsis 

5  sketch 

I   liiive 


,  do  and 
)wini^  t(; 
eve  (j(mI 

but  tlio 
we  niiiy 
hich  we 
y  in  the 
cy.    J3ut 
ents,  can 
Migh  our 
'  all  nion 
th  in  tli(^ 
cnination 
il"  Christ, 
teousnoss 
T  believe 
I  riptures, 
that  they 
less,  who 
us  in  the 
God,  the 
uipresent, 

and  self 


existent.  As  being  holy,  just,  and  beneficent,  I  believe  in  Je« 
BUS  Christ,  the  Son  ol'Uod,  having  a  body  in  laslnon  and  form 
iikii  man,  divine  in  his  niiture,  human  in  his, person,  godlike 
in  his  character  and  power.  He  is  a  Savior  lor  sinners,  a 
Priest  to  God,  a  Mediator  between  God  and  man,  and  King 
in  Zion.  He  will  be  all  to  his  peophi,  (iod  with  us  forever. 
The  spirit  of  the  Most  High  is  in  him,  the  power  of  the  Most 
Jligh  is  given  him,  the  people  of  the  Most  High  are  purchased 
by  him,  the  glory  of  the  Most  High  shall  be  with  him,  and 
the  kingdom  of  the  Most  High  is  his  on  earth. 

"1  believe  the  Jlihle  is  the  revealed  will  of  God  to  man,  and 
all  therein  is  necessary  to  be  understood  by  Christians  in  the 
several  ages  and  circumstances  to  which  they  may  refer;  — 
for  instance,  what  may  be  understood  today,  might  not  have 
been  necessary  to  have  been  understood  a  thousand  years  ago; 
for  its  object  is  to  reveal  things  new  and  old,  that  the  man 
of  God  may  be  thoroughly  furnished  for,  and  perfected  in, 
every  good  word  and  work,  for  the  age  in  which  he  lives. 
I  believe  it  is  revealed  in  the  best  possible  manner  for  all 
people,  in  every  age  and  uucKt  every  circiniistancc,  to  under- 
stand, and  that  it  is  to  be  understood  as  literal  as  it  can  be 
and  make  good  sense;  and  that  in  every  case  where  the 
language  is  figurative,  we  must  let  the  Bible  explain  its  own 
figures.  We  are  in  no  case  allowed  to  speculate  on  the 
Scrii)tures,  and  suppose  things  which  are  not  clearly  ex- 
pressed, nor  reject  things  which  are  plainly  taught.  I  believe 
all  of  the  prophecies  are  revealed  to  try  our  faith,  and  to  give 
us  hope,  without  which  we  could  have  no  reasonable  hope. 
I  believe  that  the  Scriptures  do  reveal  unto  us,  in  plain  lan- 
guage, that  Jesus  Christ  will  appear  again  on  this  earth ;  that 
he  will  come  in  the  glory  of  God,  in  the  clouds  of  heaven, 
with  all  his  saints  and  angels;  that  he  will  raise  the  deaA 
bodies  of  all  his  saints  who  have  slept,  change  the  bodies  of 
all  that  are  alive  on  the  earth  that  are  his,  and  both  these 
living  and  raised  saints  will  be  caught  up  to  meet  the  Lord 
in  the  air,  There  the  saints  will  be  judged  and  presented 
to  the  Father,  without  spot  or  wrinkle      Then  the  gospel 


na 


MILLER  S    VIEWS    ON    THE 


l<  ' 


i 

,| 

Ur; 

Jii! 

i 

kingdom  will  be  given  up  to  God  the  Father.  Then  will  the 
Father  give  the  bride  to  the  Son  Jesus  Christ ;  and  when  the 
marriage  takes  place,  the  church  will  become  the  'New 
Jerusalem,'  the  'beloved  city.'  And  while  this  is  being 
done  in  the  air,  the  earth  will  be  cleansed  by  fire,  the  ele- 
ments will  melt  with  fervent  heat,  the  works  of  men  will  be 
destroyed,  the  bodies  of  the  wicked  will  be  burned  to  ashes, 
the  devil  and  all  evil  spirits,  with  the  souls  and  spirits  of  those 
who  have  rejected  the  gospel,  will  be  banished  from  the  earth, 
shut  up  in  the  pit  or  place  prepared  for  the  devil  and  his 
angels,  and  will  not  be  permitted  to  visit  the  earth  again  until 
^  thousand  years.  This  is  the  first  resurrection,  and  first 
judgment.  Then  Christ  and  his  people  will  come  down  from 
the  heavens,  or  middle  air,  and  live  with  his  saints  on  the 
new  earth  in  a  new  heaven,  or  dispensation,  forever,  even 
forever  and  ever.  This  will  be  the  restitution  of  the  right 
owners  to  the  earth. 

"Then  will  the  promise  of  God  to  his  Son  be  accom- 
plished—  *  I  will  give  him  the  heathen  for  his  inheritance,  and 
the  utmost  parts  of  the  earth  for  his  possession.'  Then  « the 
whole  earth  shall  be  full  of  his  glory.'  And  then  will  the 
holy  people  take  possession  of  their  joint  heirship  with  Christ, 
and  his  promise  be  verified,  'The  meek  shall  inherit  the 
earth,'  and  the  kingdom  of  God  will  have  come,  and  *  his 
will  done  in  earth  as  in  heaven.'  After  a  thousand  years 
shall  have  passed  away,  the  saints  will  all  be  gathered  and 
encamped  in  the  beloved  city.  The  sea,  death,  and  hell,  will 
give  up  their  dead,  which  will  rise  up  on  the  breadths  of  the 
earth,  out  of  the  city,  a  great  company  like  the  sand  of  the 
pea-shore.  The  devil  will  be  let  loose,  to  go  out  and  deceive 
this  wicked  host.  He  will  tell  them  of  a  battle  against  the 
samts,  the  beloved  city ;  he  will  gather  them  in  the  battle 
around  the  camp  of  the  saints.  But  there  is  no  battle ;  the 
devil  has  deceived  them.  The  saints  will  judge  them ;  the 
justice  of  God  will  drive  them  from  the  earth  into  the  lake 
of  fire  and  brimstone,  where  they  will  be  tormented  day  and 
night,  forever  and  ever.     «  This  is  the  second  death.'     After 


UKCONIJ    tOMINU    or    CHHIST. 


178 


die  Hccond  resurrection,  second  judgment,  the  righteous  will 
hen  possess  the  earth  forever. 

"  I  understand  that  the  judgment  day  will  be  a  thousand 
years  long.     The  rigliteous  are  raised  and  judged  in  the 
conuncncement  of  that  day,  the  wicked  in  the  Jiid  of  that 
day.     I  believe  that  the  saints  will  be  raised  and  judged  about 
the  year  184;J,  according  to  Moses'  prophecy,  Lev.  ch.  26  • 
flzek.  ch.  39;  Daniel,  ch.  2,  7,  8—12;  IIos.  5 :  1—3;  Rev.^ 
the  whole  book ;  and  many  other  prophets  have  spoken  of 
these  things.     Time  will  soon  tell  if  I  am  right,  and  soon  ho 
that  IS  righteous  will  be  righteous  still,  and  he  that  is  filthy 
will  be  filthy  .still.     I  do  most  solemnly  entreat  mankind  to 
make  their  peace  with  God,  to  l)e  ready  for  these  things.  *  The 
end  of  all  things  is  at  hand.''    I  do  ask  my  brethren  in  the 
gospel  ministry  to  consider  well  what  they  say  before  they 
oppose  these  tilings.     Say  not  in  your  hearts,   '  My  Lord  de- 
^aycth  his  coming.'     Let  all  do  as  they  would  wish  they  had 
if  it  does  come,  and  none  will  say  they  have  not  done  right 
if  it  does  not  come.     I  believe  it  will  come;  but  i^"  it  should 
not  «ome,  then  I  will  wait  and  look  until  it  does  come.     Yet 
F  must  pray,  '  Come,  Lord  Jesus,  come  quickly.' 

"  This  is  a  synopsis  of  my  views.  I  give  it  as  a  matter  of 
faith.  I  know  of  no  scripture  to  contradict  any  view  given 
m  the  above  sketch.  Men's  theories  may  oppose.  The  an- 
cients believed  in  a  temporal  and  personal  reign  of  Christ  on 
earth.  The  moderns  believe  in  a  temporal,  spiritual  reign 
as  a  millennium.  Both  views  are  wrong;  both  are  too  gross 
and  carnal.  I  believe  in  a  glorious,  immortal,  and  personal 
reign  of  Jesus  Christ,  with  all  his  people,  on  the  purified  earth 
forever,  I  believe  the  millennium  is  between  the  two  resur- 
rections and  two  judgments,  the  righteous  and  the  wicked, 
the  just  and  the  unjust.  I  hope  the  dear  friends  of  Christ 
«vill  lay  by  all  prejudice,  and  look  at  and  examine  these  three 
liews  by  the  only  rule  and  standard,  the  Bible. 


15 


"WIILIAM  MILLER. 


n^ 


MILLERS    VIEWS    ON    THE 


A   BIBLE  CHRONOLOGY,  FROM  ADAM  TO  CHRIST. 

BY    WILLIAM    MILI.LR. 


Vo. 


1. 

2. 
3. 

4. 
5. 
6. 
7. 

8. 

9. 

10. 

11. 

12. 

13. 

14. 

15. 

16. 

17. 

18. 

19. 

20. 

21 

22 

1. 

2. 

3. 

4. 

5. 

6. 

7. 

8. 

9. 
10. 
11. 
12. 

la 


Names  of  Patriarchs,  Kings,  &c. 

Creation, 

Adam, 

Seth, 

Enos, 

Cainan, 

Mahalaleel, 

Jared, 

Enoch, 

Methuselah, 

Lamech, 

Noah, 

The  Flood, 

Shem, 

Arphaxad, , . . . 

Salah, , 

Heber, 

Peleg, 

Reu, 

Serug, 

Nahor, 

Terah's  life, 

Exode,  &c 

Wilderness, 

Joshua, 

Elders  and  Anarchy,"^ . . . 

Under  Cushan, 

Othniel, 

Eglon, 

Ehud, 

Jabin,  _ 

Barak,* 

Midianitee, 

Gideon, 

Abimelech, , . 

Tola, 

Jair, 

Philistines, 


Age. 

A.M. 

B.  C. 

1 

4157 

130 

130 

4027 

105 

235 

3922 

90 

325 

3832 

70 

395 

3762 

65 

460 

3697 

162 

622 

3535 

65 

687 

3470 

187 

874 

3283 

182 

1056 

3101 

600 

1656 

2501 

1 

1657 

2500 

2 

1659 

2498 

35 

1694 

24t33 

30 

1724 

2433 

34 

1758 

2399 

30 

1788 

2369 

32 

1820 

2.337 

30 

1850 

2307 

29 

1879 

2278 

205* 

2084 

2073 

430 1 

2514 

1643 

40 

25.54 

1603 

25t 

2579 

1578 

18 

2597 

1560 

8 

2605 

1552 

40 

2645 

1512 

18 

2663 

1494 

80 

2743 

1414 

20 

2763 

1394 

40 

2803 

1354 

7 

2810 

1347 

40 

2850 

1307 

3 

2853 

1304 

23 

2876 

1281 

22 

2898 

1259 

18 

2916 

1241 

Book.      Cliap.      Verse 


Gen. 

u 
(( 
(( 
(( 
(( 
u 
u 
u 
u 
u 
u 
u 
u 
(i 
(( 
a 
(( 
(( 
« 
(( 

Exod. 
Josh. 


1.  ii. 


3 

6 
9 
12 
15 
18 
21 
25 
23 
6 
13 
10 
12 
14 
16 
18 
20 
22 
24 
32 
xii.  40,  41 
Y.  6;  xiv.  7 
xxiv.  29 
See  Josephua. 
Judges  iii. 


V. 

« 

u 

u 
u 
u 
« 
(( 
(( 

vii. 
viii 

XI. 

« 

(( 

u 
u 
(( 
w 


u 

(C 

u 
u 
(i 
u 
u 
ii 
ii 
ii 


(( 
u 
(( 

iv. 

V. 

vi. 

viii. 
ix. 

X. 

« 


8 

11 

14 

30 

3 

31 

1 

28 

22 

2 

3 

8 


*  The  Exode  did  not  begin  until  Terah's  death  ;  then  Abraham  left 
Haran,  and  the  Exode  began,  as  is  clearly  oroved  by  Acts  7  :  4. 

t  Exode  in  Egypt  from  Abraham  to  wilderness  state. 

;  Joshua  was  a  young  man  when  he  came  out  of  Egypt,  (Exod.  33  : 
11 ;)  could  not  have  been  more  than  45  years  old  then  ;  85  ■v.hen  ha 
entered  Canaan,  and  110  when  he  died,  leaves  25  years. 

§  Judges  begin.     See  Judges  2:  7—15. 


Verse 


3 

6 

9 

13 

15 

18 

31 

35 

38 

6 

13 

10 

13 

14 

16 

18 

30 

33 

34 

^  33 

40,  41 

;  xiv.  7 

V.     29 

13. 

8 

11 

14 

30 

3 

31 

1 

.   28 

22 

3 

3 

8 


SECOND    COMING    OF    CHRIST. 
BIBLE  CHRONOLOGY,  CONTIISUED. 


175 


Vo. 

14. 
15. 
16. 
17. 

18. 
19. 
20. 

1. 

2. 

3. 

4. 

5. 

6. 

7. 

8. 

9. 
10. 
11. 
12. 

13. 
14. 
15. 

IG. 
17. 

18. 
19. 
20. 
21. 


Names  of  Piitriarclis,  Kings,  &c, 


Jephthah, 

Ibzan,  

Elon, 

'Abdon, 

Philistinea, 

iEH,  

^  Samuel,  prophet, 

!  Kings  —  Saul, 

,  David, 

,  Solomon, 

Rehoboam, 

!  Abijam, 

!Asa, 

Jelioshaphat, 

'Jehoram, 

Ahaziah, 

i  Athaliah,  his  mother, . . . . 

Joash, 

Amaziah,  ....,-    

Interregnum,^ 

Azariah, 

Jotham, 

Ahaz, 

Hezekiah, 

Manasseh, 

Amon, 

Josiah, 

Jehoahaz,  3  months, 

Jelioiakim, 

The  70  years  of  Captiv-  ^ 
ity  began  here,  ended  > 
1st  year  of  Cyrus,. . .  ) 

Cyrus, 

Cambyses, 

Darius  Hystaspes, 

Xerxes, 

Artaxerxes  Longimanus,. 

Birth  of  Christ,§ 

Add  present  year,  1840, . . 

To  1843, 


Age. 


6 

7 
10 

8 
40 
40* 
24t 
40 
40 
40 
17 

3 
41 
25 

5 

1 

6 
40 
29 
11 
52 
IG 
16 
29 
55 

2 
31 

11 

70 

C 

7 

36 

13 

7 

457 

1840 

3 


A.M. 


2922 
2929 
2939 
2947 
2987 
3027 
3051 
3091 
3131 
3171 
3188 
3191 
3232 
3257 
3262 
32S3 
»2G9 
.3309 
a'J,38 
a319 
3401 
3417 
3433 
3462 
;3517 
3519 
3550 
3550 
3561 

3631 

36137 
3644 
3680 
3(i93 
3700 
4157 
5997 
600u 


R.  C. 


Book.      Chap,      Veriie 


1235  Judges    xii. 

1228     «  « 

1218     «  « 

1210 

1170 

1130 

1106 

1066 


u 


7 

9 

11 

14 

1 

18 


Xlll. 

1  Sam.    iv. 

«  vii.  2—17 

Acts       xiii.       21 

102612  Sam.    v. 

98611  Kings  xi. 

969  2Chron.xii. 


966 
925 

900 
895 
894 
888 
848 
819 
808 
756 
740 
724 
695 
640 
638 
607 
607 
596 

526 

5?}0 
513 
477 
464 
457 


1  Kings  XV. 

"       xxii 

2  Kings  viii. 


4 

42 

13 

3 

10 

42 

17 

26 

3,4 

1 

2 

1,2 

2 

33 

2 

2 

1 

19 

1 

31 

36 

xxiv.2— 16 

2  Chron.  xxxvi.      5 

—10;  15—2:3 

Rollin    L     p.  354 

«       i.      p.  366 

ii.    p.      9 

ii.    p.      9 

vii.  10—13 


u 
(( 
u 
ii 
it 
a 
a 
ii 
« 
<( 
a 
u 
(( 
u 
ii 


u 

xi. 

xii. 
xiv. 

XV. 

(( 
(( 

xvL 

xviii. 

xxi. 

(( 

xxii. 

xxiii. 
ii 


(i 


Ezra 


*  This  ends  the  Judges,  —  448  years.     Acts  13  :  20  ;  also,  chap.  8. 

t  Samuel  could  not  have  been  more  than  38  when  Eli  died.  Then, 
.sracl  WHS  lamenting  the  loss  of  the  ark  more  than  20  years.  Samuel 
judged  Israel  some  years  after,  and  became  old,  and  his  sons  judged 
Israel,     lie  must  have  been  62  or  63  when  Saul  was  made  king. 

t   See  2  Kiuirs.  cliapters  14  and  15. 

"    ^e(^  Ft'ij^u.-i'Mj's  .Astronomy;  aino,  Prideaux's  Connection. 


17(3  Mil  Li'.it'ii  viF.ws  ON  Christ's  second  comino. 


|!l| 


1)1 


■a'l 


.1  ? 


Mr.  Miller  adduces  the  following  texts  of  Scripture  in 
support  of  his  sentiments  :  —  Rev.  22  :  20.  Ps.  130  :  0.  1 
Thess.  3:  13.  Ps.  50:  4.  Rev.  11:  15.  Isa.  2:  19^ 
21.  Johu5:2S.  1  Thess.  4:17.  2  Thess.  1 :  5— 7.  1 
Cor.  15  :  52.     Rev  5  :  1).     Dan.  7  :  9—14.     Rev.  14  :  14— 

16.  Matt.  2G  :  G4.  Isa.  27  :  13.  Matt.  24  :  29.  Rev.  20  : 
11.  Isa.  GG  :  15,  IG.  Mai.  4  :  1.  Isa.  5:  24.  Rev.  19:  18. 
Ezek.  39 :  17—20.  Dan.  2  35,  44.  Isa.  17 :  13.  Rev. 
13:  1—7;  20:  10.  Isa.  24:  20,  23.  2  Pet.  3:  13.  Rev. 
19 :  8 ;  21 :  2.     Heb.  4  :  9—11 ;  G  :  2,  3.     Isa.  35  :  10 ;  G5 

17.  Rev.  20  :  6 ;  20  :  9.  Zech.  8 :  5.  Rev.  3 :  12  ;  5  :  10 
20  :  2,  3,  7 ;  21  :  1 ;  20  :  8,  9,  13.  Rom.  7:5.  1  Pet.  4 
G.  Ps.  59:G— 14.  Jer.  4  :  12.  Rev.  21 :  12,  27.  Zech. 
14  :  9—1 1.  1  Cor.  G  :  2.  Rev.  20  :  9,  14,  15.  Mai.  4  :  2. 
Isa.  4:  3—5.  Hos.  13 :  14.  Rom.  8 :  17.  Rev.  21:  23; 
22 :  5.  Jer.  31  :  12—14.  Eph.  1 :  10.  Tit.  2  :  13.  Rev. 
4:11.     Eph.  6  :  13.     Ileb.  10  :  3G,  37. 

The  believers  in  Mr.  Millcr'ti  theory  are  numerous,  and 
converts  to  his  doctrines  are  incrcasinrr. 

Mr.  Miller  was  born  at  Ilainpton,  N.  Y.,  Feb.  15,  1782. 
He  is  a  farmer,  of  common  school  education,  and  possesses 
strong  intellectual  and  colloquial  powers.  He  is  a  man  of 
unexceptionable  character,  is  a  member  of  the  Baptist  church, 
in  good  standing,  and  has  a  license  to  preach  the  gospel. 
For  the  last  fifteen  years,  he  has  almost  exclusively  (levoted 
himself  to  investigating  Scripture  prophecies,  and  in  promul- 
gating his  peculiar  views  of  them  to  the  world. 

The  Rev  J.  V.  Ilimes  and  Rov.  J.  Litcli,  No,  14  Devon- 
shire Street,  Boston,  publish  the  Signs  of  the  T'hiws,  a 
weekly  paper,  devoted  to  JMiller's  views.  They  also  publish 
Miller's  works,  and  a  variety  of  other  books,  embracing 
similar  sentiments 


-i 


'i!f» 


COME-OUTERS. 


til 


COME-OUTERS. 


I;  Gr> 
5:  10 
•et.  4 
Zech. 
4:2. 

.    OQ  . 

Rev. 


n'ou- 


-i 


This  is  a  term  which  has  been  applied  to  a  considerable 
n  amber  of  persons  in  various  parts  of  the  Northern  States, 
principally  in  New  England,  who  have  recently  come  out  of 
the  various  religious  denominations  with  wh'ch  they  were 
connected;  —  hence  the  name.  They  have  not  themselves 
assumed  any  distinctive  name,  not  regarding  themselves  as  a 
sect,  as  they  have  not  formed,  and  do  not  contemplate  form- 
ing, any  religious  organization.  They  have  no  creed,  believ- 
ing that  every  one  should  be  left  free  to  hold  such  opinions 
on  religious  subjects  as  he  pleases,  without  being  held  ac- 
countable for  the  same  to  any  human  authority.  Hence,  as 
might  be  expected,  they  hold  a  diversity  of  opinions  on  many 
points  of  belief  upon  which  .agreement  is  considered  essential 
by  the  generality  of  professing  Christians.  Amongst  other 
subjects  upon  which  they  differ  is  that  of  the  authority  of  the 
Scriptures  of  the  Old  and  the  New  Testaments,  some  among 
them  holding  the  prevailing  belief  of  their  divine  inspiration, 
whilst  others  regard  them  as  mere  human  compositions,  and 
subject  them  to  the  same  rules  of  criticism  as  they  do  any 
other  book,  attaching  to  them  no  authority  any  further  than 
they  find  evidence  of  their  truth.  They  believe  the  eommon- 
ly-received  opinion  of  the  plenary  inspiration  of  the  writers 
of  those  books  to  be  unfounded,  not  claimed  by  the  writers 
themselves,  and  therefore  unscriptural,  as  well  as  unreasona- 
ble. Whilst,  then,  they  believe  the  authors  of  the  Gospels  to 
have  been  fallible  men,  liable  to  err  both  in  relation  to  mat- 
ters of  fact  and  opinion,  they  believe  they  find  in  their 
writings  abundant  evidence  of  their  honesty.  Therefore 
they  consider  their  testimony  satisfactory  as  regards  the 
main  facts  there  stated  of  the  life  of  Jesus  Christ,  at  least  so 
far,  that  there  can  be  no  difficulty  in  deducing  therefrom  the 
great  principles  of  the  religion  which  he  taught.  They  all 
believe  him  to  have  been  a  divinely-inspired  teacher,  and  his 
religion,  therefore,  to  be  a  revelation  of  eternal  truth. 

L 


T 


'IM 


ley 


178 


CUMK-OUTF.US 


t,    ; 


i 


i 
J 

i 

i 

ilii  ^i  I 


i    ii 


1   S 
m   I 

,1 1  I 


I  ■ 


"egard  him  as  the  only  authorized  expositor  of  his  own  re- 
igion,  and  believe  that  to  apply  in  practice  its  principles  aa 
promulgated  by  him,  and  as  exemplified  in  his  life,  is  all  that 
is  essential  to  constitute  a  Christian,  accordinsr  to  his  testi- 
mony,  (Matt.  7:24,) — "  W/iosorvcr  hrnrdh  these  sm/insrs 
of  mint',  and  docth  them,  I  will  lilcni  him  unto  a  wine  man 
which  bnilt  his  house  upon  a  rock,"  &c.  Hence  they  believe 
tliat  to  make  it  essential  to  Cbristi  .nity  to  assent  to  all  the 
opinions  expressed  by  certain  men,  good  men  though  they 
were,  who  wrote  either  before  or  after  his  time,  involves  a 
denial  of  the  words  of  Christ.  They  believe  that,  according 
to  his  teachings,  true  religion  consists  in  purity  of  heart, 
holiness  of  life,  and  not  in  opinions;  that  Christianity ,  as  it 
existed  in  the  mind  of  Chri:*,  is  a  life  rather  than  a  belief. 

This  class  of  persons  agree  in  the  opinion  that  he  onh/  is 
a  Christian  inho  has  the  spirit  of  Christ ;  that  all  such  as 
these  are  members  of  his  church,  and  that  it  is  composed  ot 
none  others;  therefore  that  membership  in  the  Christian 
church  is  not,  and  cannot,  in  the  nature  of  things,  be  deter- 
mined by  any  human  authority.  Hence  they  deem  all  at 
tempts  to  render  the  church  identical  with  any  outwara 
organizations  as  utterly  futile,  not  warranted  by  Christ  him- 
self, and  incompatible  with  its  spiritual  character.  Having 
no  organized  society,  they  have  no  stations  of  authority  or 
superiority,  which  they  believe  to  be  inconsistent  with  the 
Christian  idea,  (Matt.  23  : 8,)  —  "  But  be  not  ye  called  Rabbi  • 
for  one  is  your  Master,  even  Christ;  and  all  ye  are  brethren.'' 
(Matt.  20:25,  2(5,)  — "Ye  know  that  the  princes  of  the 
Gentiles  exercise  dominion  over  tliem,  and  they  that  are 
great  exercise  authority  upon  them.  But  it  shall  not  he  so 
among  yon." 

As  might  be  inferred  from  the  foregoing,  they  discard  a., 
outward  ordinances  as  having  no  place  in  a  spiritual  religion 
the  design  of  which  is  to  purify  the  heart,  and  the  extent  of 
whose  influence  is  to  be  estimated  by  its  legitimate  eflects  ire 
producing  a  life  of  practical  righteousness,  and  not  by  any 
mere  arbitrary  sign,  which  cannot  be  regarded  as  a  certain 


I  s 


"1 


COME-OLTEKt). 


171) 


indication  of  the  degree  of  spiritual  life,  and  must  conseciueut- 
ly  be  inefficient  and  unnecessary. 

Their  views  of  worship  correspond,  as  they  believe,  with 
the  spiritual  nature  of  the  religion  they  profess.     They  believe 
that  true  Christian  worship  is  independent  of  time  and  place; 
that  It  has  no  coi;nection  with  forms,  and  ceremonies,  and  ex- 
ternal arrangements,  any  further  than  these  are  the  exponents 
ot  a  div.ne  lifej  that  it  spontaneously  arises  from  the  pure  in 
lieart  at  all  times  and  in  all  places  :  in  short,  they  regard  the 
terms  Chnstion  worship  and  Ckrhtian  obedience  as  synony 
mous,  believing  that  he  gives  the  highest  and  only  conclusive 
evidence  of  worshipping  the  Creator,  who  exhibits  in  his  life 
the  most  perfect  obedience  to  his  will.     These  views  they 
consider  in  perfect  harmony  with  the  teachings  of  Jesus,  par^ 
ticularly  in  his  memorable  conversation  with  the  woman  of 
Samaria. 

They  also  agree  in  the  belief  that  tho  religion  of  Christ 
asserts  the  equality  of  all  men  before  God ;  that  it  confers 
upon  no  man,  or  class  of  men,  a  monopoly  of  Heaven's  fuvors  • 
neither  does  it  give  to  a  portion  of  hts  children  any  means  of 
knowing  his  will  not  common  to  the  race.     They  believe  the 
laws  of  the  soul  are  so  plain  that  tliey  may  be  easily  compre- 
hended   by    all   who  sincerely  seek  to  know  then,  without 
the  intervention  of  any  human  teacher  or  expounder.     Hence 
they  regard  no  teaching  .s  authoritative  but  that  of  the  Spirit 
ol  God,  and  reject  all  priesthoods  but  the  universal  priesthood 
winch  Christianity  establishes.     They  believe  that  every  one 
whose  soul  is  imbued  with  a  knowledge  of  the  truth  is  quali- 
fied to  be  Its  minister,  and  it  becomes  his  duty  and  his  pleas- 
ure   by  his  every  word  and  action,  to  preach  it  to  the  world, 
rt  follows,  then,  that,  as  Christ  prepares  and  appoints  his  own 
nnn.sters,  and  as  they  receive  their  commissions  only  from 
him,  they  are  accountable  to  him  alone  for  their  exercise 
and  not  to  any  human  authority  whatsoever.     They  therefore 
reject  all  human  ordinations,  appointments,  or  control,  or  anv 
designation  by  man  of  an  order  of  men  to  preach  the  crospe) 
as  invasions  of  his  rightful  prerogative.  ° 


t. 


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't 


3     5-1 


f  ini 


Mi. I 


I 


180 


COME-OLTilRS. 


Amongst  the  prevailing  sins,  against  wliich  they  feel  bound 
to  bear  testimony,  are  slavery  and  war ;  and  it  is  alleged  as 
the  main  reason  why  many  of  them  have  disconnected  them- 
selves from  the  professedly  Christian  denominations  to  which 
they  belonged,  that  those  bodies  gave  their  sanction  to  those 
anti-Christian  practices.  They  believe  slaveholding  to  be 
sinful  under  all  circumstances,  and  that,  therefore,  it  should 
be  immediately  abandoned.  They  believe,  not  only  that 
national  wars  are  forbidden  by  Christianity,  but  that  the 
taking  of  human  life  for  any  purpose,  by  governments  or  indi- 
viduals, is  incompatible  with  its  spirit.  A  large  proportion 
of  them,  also,  consider  all  resort  to  punishment,  as  a  penalty 
for  crime,  equally  inconsistent  with  the  law  of  love.  Hence 
they  deem  it  their  duty  to  withhold  their  voluntary  sanction 
or  support  from  human  governments,  and  all  institutions 
which  claim  the  right  to  exercise  powers  which  they  thus 
regard  as  unlawful. 

In  various  places,  these  persons  hold  meetings  on  the  first 
day  of  the  week,  which  are  conducted  consistently  with  their 
views  of  Christian  freedom  and  equality.  It  is  understood 
that  the  object  of  thus  meeting  together,  is  to  promote  their 
spiritual  welfare.  For  this  purpose,  they  encourage  a  free 
interchange  of  sentiment  on  religious  subjects,  without  any 
restraint  or  formality.  They  have  no  prescribed  exercises, 
but  every  one  is  left  free  to  utter  his  thoughts  as  he  may  feel 
inclined ;  and  even  those  who  differ  from  them  in  opinion  are 
not  only  at  liberty,  but  are  invited,  to  give  expression  to  their 
thoughts.  They  believe  this  to  be  the  only  mode  of  holding 
religious  meetings  consistent  with  the  genius  of  their  reli- 
gion, and  for  an  example  of  like  gatherings  they  refer  to  those 
of  the  primitive  Christians.  They  meet  on  the  first  day  of 
the  weclc,  not  because  they  believe  it  incumbent  to  devote  that 
portion  of  time  more  than  any  other  to  objects  regarded  as 
pecu'iarly  religious,  —  for  they  regard  all  days  as  equally  holy, 
and  equally  devoted  to  the  service  of  the  Lord,  —  but  merely 
tt-cause  they  have  become  habituated  to  abstain  from  their 


!i  \ 


JUMl'EKS.  IgJ 

ordumry  occupations  on  that  day,  and  it  is,  therefore,  the  most 
convenient  tune  for  them  to  assemble. 

The  practical  acknowledgment  of  the  moral  equality  of 
the  sexes  is  another  distinguishing  characteristic  of  these 
people.  They  regard  woman  as  equally  qualified  to  hold  any 
station  in  society  from  which  she  is  not  excluded  by  her 
Dhysical  disability ;  and  that  she  alone  must  decide  for  her- 
self what  position  she  shall  occupy,  or  what  duties  in  the 
community  she  shall  perform  ;  the  control  of  woman  never, 
as  they  conceive,  having  been  delegated  to  man  by  the  Cre- 
ator.  Therefore  they  consider  her  equal  in  all  mental  and 
mtellectual  pursuits.  And  when  they  associate  together  for 
religious  and  benevolent  objects,  they  exercise  the  various 
duties  pertaining  to  them  indiscriminately. 

The  number  of  persons  who  hold  a  similarity  of  opinion'! 
on  these  subjects  cannot  be  known.  It  is,  at  present,  com- 
paratively small,  but  rapidly  increasing. 


JUMPERS. 

Persons  so  called  from  the  practice  of  jumping  during 
the  time  allotted  for  religious  worship.  This  singular  prac- 
tice began,  it  is  said,  in  the  western  part  of  Wales,  about 
th.  year  l/GO.  It  was  soon  after  defended  by  Mr.  William 
Williams,  (the  Welsh  poet,  as  he  is  sometimes  called,)  in  a 
pamphlet,  which  was  patronized  by  the  abettors  of  jumpincr 
m  religious  assemblies.  Several  of  the  more  zealous  itinert 
ant  preachers  encouraged  the  people  to  cry  out,  ''Gogoniant  " 
(the  Welsh  word  for  ^fory,)  «  Amen,"  &c.  &c.,  to  put  them- 
selves m  violent  agitations,  and,  finally,  to  jump  until  they 
M'ere  quite  exhausted,  so  as  often  to  be  obliged  to  fall  down 
on  the  floor,  or  the  field,  where  this  kind  of  worship  was 
held.  ^ 

16 


ftj      !r 


183 


BAPTISTS. 


BAPTISTS. 


■  r    , 


r 

.In 


!   i 


This  denomination  of  Christians  holds  that  a  personal  pro* 
ession  of  faith  and  an  immersion  in  water  are  essential  to 
fcaptism.  There  are  several  bodies  of  Baptists  in  the  United 
States,  which  will  be  found  under  their  different  names.  The 
Regular  or  Associated  Baptists  are,  in  sentiment,  moderate 
Calvinists,  and  form  the  most  numerous  body  of  Baptists  in 
this  country. 

The  Baptists  being  Independent,  or  Congregational,  in  their 
form  of  church  government,  their  ecclesiastical  assemblies 
disclaim  all  right  to  interfere  with  the  concerns  of  individual 
churches.  Their  public  meetings,  by  delegation  from  different 
churches,  are  held  for  the  purpose  of  mutual  advice  and  im- 
provement, but  not  for  the  general  government  of  the  whole 
body. 

The  following  Declaration  of  Faith,  with  the  Church  Cove- 
nant, was  recently  published  by  the  Baptist  Convention  of  New 
Hampshire,  and  is  believed  to  express,  with  little  variation,  tlie 
general  sentiments  of  the  Regular  or  Associated  Baptists :  - 

i/'  "I.  Of  THE  Scriptures.  —  We  believe  the  Holy  Bible 
was  written  by  men  divinely  inspired,  and  is  a  perfect  treasure 
of  heavenly  instruction ;  that  it  has  God  for  its  Author,  salva- 
tion for  its  end,  and  truth,  without  any  mixture  of  error,  for 
its  matter ;  that  it  reveals  the  principles  by  which  God  will 
judge  us,  and  therefore  is,  and  shall  remain  to  the  end  of 
the  world,  the  true  centre  of  Christian  union,  and  the  supreme 
standard  by  which  all  human  conduct,  creeds,  and  opinions, 
should  be  tried. 

"II.  Of  THE  TRUE  God.  —  That  there  is  one,  and  only 
one,  true  and  living  God,  whose  name  is  JEHOVAH,  the 
Maker  and  Supreme  Ruler  of  heaven  and  earth;  inexpressi- 
bly glorious  in  holiness;  worthy  of  all  possible  honor,  confi- 
dence, and  love ;  revealed  under  the  personal  and  relative 
distinction?  of  the  Father,  the  Son,   and  the  Holy  Ghost 


BAPTISTS. 


183 


ep;iai  in  every  divine  perfection,  and  executing  distinct  bu 
harmonious  oflices  in  the  great  work  of  redemption. 

"  III.  Ok  the  Fall  of  Man.  —  That  man  was  created  ir 
a  state  of  holiness,  under  the  law  of  his  Maker,  but  by  vohm 
tary  transgression  fell  from  that  holy  and  happy  state;  in 
consequence  of  which  all  mankind  are  now  sinners,  not  by 
constraint,  but  choice  ;  being  by  nature  utterly  void  of  that 
holiness  required  by  the  law  of  God,  wholly  given  to  the  grat- 
ification of  the  world,  of  Satan,  and  of  their  own  sinful  pas- 
sions, and  therefore  under  just  condemnation  to  eternal  ruin, 
without  defence  or  excuse. 

i^"IV.  Of  the  Way  of  Salvation.  —  That  the  salvation 
of  sinners  is  wholly  of  grace,  through  the  mediatorial  offices 
of  the  Son  of  God,  who  took  upon  him  our  nature,  yet  with- 
out sin ;  honored  the  law  by  his  personal  obedience,  and 
made  atonement  for  our  sins  by  his  death  ;  being  risen  from 
the  dead,  he  is  now  enthroned  in  heaven  ;  and  uniting  in  his 
Wv>nderful  person  the  tenderest  sympathies  with  divine  per- 
fects ns,  is  every  way  qualified  to  be  a  suitable,  a  compas- 
sionate, and  an  all-sufficient  Savior. 

i-'  "  V.  Op  Justification.  — That  the  great  gospel  blessing 
which  Christ,  of  his  fulness,  bestows  on  such  as  believe  in 
him,  is  justification  ;  that  justification  consists  in  the  pardon 
of  sin  and  the  promise  of  eternal  life,  on  principles  of  right- 
eousness ;  that  it  is  bestowed,  not  in  consideration  of  any 
works  of  righteousness  which  we  have  done,  but  solely 
through  his  own  redemption  and  righteousness ;  that  it  brings 
us  into  a  state  of  most  blessed  peace  and  favor  with  God,  and 
secures  every  other  blessing  needful  for  time  and  eternity. 
%r ' "  VI.  Of  the  Freeness  of  Salvation.  —  That  the  bless- 
ings of  salvation  are  made  free  to  all  by  the  gospel ;  thai  it 
is  the  immediate  duty  of  all  to  accept  them  by  a  cordial  and 
obedient  faith;  and  that  iiotliing  prevents  the  salvation  of 
the  greatest  sinner  on  earth,  except  his  own  voluntary  refusal 
to  submit  to  the  Lord  Jesus  Christ ;  which  refusal  will  sub- 
ject him  to  an  aggravated  condemnation. 
y"  "  VII.   Of  Grace  in  Regeneration.  — That,  in  order  ♦a 


If 


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BAPTISTS. 


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be  saved,  we  must  be  rej^cnerated,  or  born  again;  that  re/reii 
eration  consists  in  giving  a  holy  disposition  to  tlie  mind,  and 
is  I'lFcctcd  in  a  manner  above  our  comprehension  or  calcula- 
ti«»n,  l)y  the  power  of  the  Holy  Spirit,  so  as  to  secure  our 
vobiiitury  obedience  to  the  gospel ;  ami  th  its  proper  evi 
donee  is  iWund  in  ihe  holy  fruit  which  we  bring  forth  to  the 
glory  of  God. 

^  "  VIII.  Of  God's  Purpose  of  Grack.  —  That  election  is 
he  gracious  purpose  of  God,  according  to  which  he  re.f'^ner- 
ates,  sanctifies,  and  saves  sinners  ;  that,  being  perfectly  con- 
sistent ^vith  the  free  agency  of  man,  it  comprehends  all  the 
means  in  connection  with  the  end ;  that  it  is  a  most  glorious 
display  of  God's  sovereign  goodness,  being  infinitely  >vise, 
holy,  and  unchangeable;  that  it  utterly  excludes  boasting,  and 
promotes  humility,  prayer,  praise,  trust  in  God,  and  active 
imitation  of  his  free  mercy ;  that  it  encourages  the  use  of 
means  in  the  highest  degree;  that  it  is  ascertained  by  its 
effects  in  all  who  believe  the  gospel;  is  the  foundation  of 
Christian  assurance ;  and  that  to  ascertain  it  with  regard  to 
ourselves,  demands  and  deserves  our  utmost  diligence. 

"IX.  Of  the  Pei!severance  of  Saints,  —  That  such 
only  are  real  believers  as  endure  unto  the  end;  that  thoir 
persevering  attachment  to  Christ  is  the  grand  mark  which 
distinguishes  them  from  superficial  professors  ;  that  a  special 
Providence  watches  over  their  welfare ;  and  they  are  kept  by 
the  power  of  God  through  faith  unto  salvation. 

y"  "X.  Harmony  of  tjie  Law  and  Gospel.  —  That  the 
law  of  God  is  the  eternal  and  unchangeable  rule  of  hi?  moral 
government ;  th;it  it  is  holy,  just,  and  good  ;  and  that  the  in- 
ability which  the  Scriptures  ascribe  to  fallen  men  to  fulfil  its 
precepts,  arises  entirely  from  their  love  of  sin ;  to  deliver 
them  f  im  which,  and  to  restore  them,  through  a  Mediator, 
to  unfeigned  obedience  to  the  holy  law,  is  one  great  end  of 
the  gospel,  and  of  the  means  of  grace  connected  with  the 
establishment  of  the  visible  church. 

"  XT.    Of  a  Gospel  Church.  —  That  a  visible  church  of 
Christ  is  a  conarrefration  of  baptized  believers,  associated  hy 


Ic 


BAPTISTS. 


185 


*ovennnt  in  the  faith  and  fcUovvship  of  the  gospel;  observing 
me  ordinances  of  Christ;  governed  by  his  laws  ;  and  exercis 
ing  the  gifts,  rights,  and  privileges,  invested  in  them  by  hit 
word  ;  that  its  only  proper  officers  are  bishops,  or  pastors,  and 
deacons,  whose  qualifications,  claims,  and  duties,  are  defined 
in  the  Epistles  to  Timothy  and  Titus. 

"XII.  Of  Baptism  and  the  Lord's  Supper. —That 
Christian  bnptism  is  the  immersion  of  a  believer  in  water,  in 
Ihe  name  of  the  Father,  Son,  and  Spirit ;  to  show  forth,  in  a 
•solemn  and  beautiful  emblem,  our  faith  in  a  crucified,  buried, 
and  risen  Savior,  with  its  purifying  power ;  that  it  is  pre-' 
requisite  to  the  privileges  of  a  church  relation,  and  to  the 
Lord's  supper,  in  which  the  members  of  the  church,  by  the 
use  of  brea<l  and  wine,  are  to  commemorate  together  the 
dying  love  of  Christ,  —  preceded  always  by  solemn  self-e.xam- 
ination. 

"  XIIL  Op  the  Christian  Sabbath.  —  That  the  first  day 
of  the  week  is  the  Lord's  day,  or  Christian  Sabbath,  and  is  to 
be  kept  sacred  to  religious  purposes,  by  abstaining  from  all 
secular  labor  and  recreations ;  by  the  devout  observance  of 
all  the  means  of  grace,  both  private  and  public;  and  by 
preparation  for  that  rest  which  remaineth  for  the  people  of 
God. 

"  XIV.  Of  Civil  Government.  —  That  civil  government 
is  of  divine  appointment,  for  the  interests  of  good  order  of 
human  society ;  and  that  magistrates  are  to  be  prayed  for, 
conscientiously  honored,  and  obeyed,  except  in  things  opposed 
to  the  will  of  our  Lord  Jesus  Christ,  who  is  the  only  Lord  of 
the  conscience,  and  the  Prince  of  the  kings  of  the  earth. 

"XV.    Of  the  Righteous  and  the  Wicked. That 

there  is  a  radical  and  essential  difference  between  the  right- 
eous and  the  wicked ;  that  such  only  as  through  faith  are 
justified  in  the  name  of  the  Lord  Jesus,  and  sanctified  by  the 
Spirit  of  our  God,  are  truly  righteous  in  his  esteem;  while  all 
such  as  continue  in  impenitence  and  unbelief  are  in  his  siaht 
wicked,  and  un^'er  the  curse ;  and  this  distinction  holds 
among  men  both  in  and  after  death, 
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BAPTISTS. 


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"  XVI.  Of  the  Would  to  come.  —  That  the  end  of  this 
world  is  approachihg;  that,  at  the  last  day,  Christ  will  descena 
from  heaven,  and  raise  the  dead  from  the  grave  to  final  retri- 
bution ;  that  a  solemn  separation  will  then  take  place ;  that 
the  wicked  will  be  adjudged  to  endless  punishment,  and  the 
righteous  to  endless  joy ;  and  that  this  judgment  will  fix 
forever  the  final  state  of  men,  in  heaven  or  hell,  on  prin- 
ciples of  righteousness. 

"  Church  Covenant. —  Having  been,  as  we  trust,  brought 
by  divine  grace  to  embrace  the  Lord  Jesus  Christ,  and  to  give 
up  ourselves  wholly  to  him,  we  do  now  solemnly  and  joyfully 
covenant  with  each  other,  to  walk  together  in  him  with 
brotherly  love,  to  his  glory  as  our  common  Lord.  We 
do,  therefore,  in  his  strength  engage, 

•'  That  we  will  exercise  a  mutual  care,  as  members  one  ot 
another,  to  promote  the  growth  of  the  whole  body  in  Christian 
knowledge,  holiness,  and  comfort ;  to  the  end  that  we  may 
stand  perfect  and  complete  in  all  the  will  of  God. 

"  That,  to  promote  and  secure  this  object,  we  will  uphold 
the  public  worship  of  God  and  the  ordinances  of  his  house, 
and  hold  constant  communion  with  each  other  therein ;  that 
we  will  cheerfully  contribute  of  our  property  for  the  support 
of  the  poor,  and  for  the  maintenance  of  a  faithful  ministry  of 
the  gospel  among  us. 

"  That  we  will  not  omit  closet  and  family  religion  at  home, 
nor  allow  ourselves  in  the  too  common  neglect  of  the  great 
duty  of  religiously  training  up  our  children,  and  those  under 
our  care,  with  a  view  to  the  service  of  Christ  and  the  enjoy- 
ment of  heaven. 

"  That  we  will  walk  circumspectly  in  the  world,  that  we 
may  wm  their  souls ;  remembering  that  God  hath  not  given 
us  the  spirit  of  fear,  but  of  power,  and  of  love,  and  of  a  sound 
mind ,  that  we  are  the  light  of  the  world  and  the  salt  of  the 
earth,  and  that  a  city  set  on  a  hill  cannot  be  hid. 

"  That  we  will  frequently  exhort,  and,  if  occasion  shall 
require,  admonish,  one  another,  according  to  Matthew  18th, 
in  the  spirit  of  meekness ;  considering  ourselves,  'est  we  also 


BAPTISTS. 


181 


I 


be  tempted ;  and  that,  as  in  baptism,  we  have  been  buried 
with  Christ,  and  raised  again,  so  thtre  is  on  us  a  special 
obligation  henceforth  to  walk  in  newness  of  life 

"And  may  the  God  of  peace,  who  brought  again  from 
the  dead  our  Lord  Jesus,  that  great  Shepherd  of  the  sheep, 
through  the  blood  of  the  everlasting  covenant,  make  us  per- 
feet  in  every  good  work  to  do  ias  will ;  working  in  us  that 
which  IS  well  pleasing  in  his  sight,  through  Jesus  Christ ;  to 
whom  be  glory  f  )rev6r  and  ever.     Amen." 

(See  Matt.  3:5,6,11,13-16;  20:22,23;  21:25-  28 
19      Mark  1  :  4,  5,  8,  9,  10;  li  :  30;  16 :  15,  16.     Luke  3  ': 
3  7,  12, 16,  21 ;  7  :  29,  30 ;  12  :  50  ;  20 : 4.    John  1  :  28,  31, 
33;  3:22,23;  4:1,2.     Acts  1:5,22;  2:38,  41;  8  •  12 
13,  36--39;  9:18;  10:37,  47,48;    13:24;    16:15,  33i 
18:8,25;  19:4,5;  22:16.     Rom..  C  :  3,  4.     1  Cor  1  •  13 
—17;  10:2;   12-  13;   15:29.     Gal.  3  :  27.     Eph    4  •  5 
Col.  2:12.     Ileb.  6:2.     1  Pet.  3:21.) 

"  This  denomination  claims  an  immediate  descent  from  the  V 
apostles,  and  asserts  that  the  constitution  of  their  churches  is 
from  the  authority  of  Jesus  Christ  himself,  and  his  immediate 
successors.  Many  others,  indeed,  deduce  their  origin  as  a 
sect  from  much  later  times,  and  affirm  that  they  first  sprana 
up  in  Germany  in  the  sixteenth  century.  This  denomination 
of  Christians  is  distinguished  from  others  by  their  opinions 
respecting  the  mode  and  subjects  of  baptism.  Instead  of 
administering  the  ordinance  by  sprinkling  or  pouring  water 
they  maintain  that  it  ought  to  be  administered  only  by  im- 
mersion :  such,  they  insist,  is  the  meaning  of  the  Greek  word 
baptizo,  to  wash  or  dip,  so  that  a  command  to  baptize  is  a 
command  to  immerse.  They  also  defend  their  practice  from 
the  phrase  buried  with  him  in  baptism,  from  the  first  admin- 
istrators' repairing  to  rivers,  and  the  practice  of  the  primitive 
church,  after  the  apostles. 

"  With  regard  to  the  subjects  of  baptism,  this  denomination 
alleges  that  it  ought  not  to  be  administered  to  children  or 


188 


BAPTISTS. 


<?    1 


infants  at  all,  nor  to  adults  in  generaJ ;  but  to  tliose  only  who 
profess  repentance  for  sin  and  faith  in  Christ.     Our  Savior's 
commission  to  his  apostles,  by  which  Christian  baptism  wa? 
instituted,  IS  to  go  and  teach  all  nations,  baptizing  them,  &c  i 
that  IS,  not  to  baptize  all  they  meet  with,  but  first  to  examine 
and  instruct  them,  and  whoever  will  receive  instruction  to 
baptize  m  the  name,  of  the  Father,  and  of  the  Son,  and  of  the 
Holy  Ghost.     This  construction  of  the  passage  is  confirmed 
by  another  passage-'  Go  ye  into  all  the  world,  and  preach 
the  gospel  to  every  creature;  he  that  believeth,  and  is  bap^ 
tized,  shall  be  saved.'     To  such  persons,  and  to  such  only 
this  denomination  says,  baptism  was  administered  by  the 
apostles  and  the  immediate  disciples  of  Christ ;  for  those  who 
were  baptized  in  primitive  times  are  described  as  repenting 
of  their  sins,  and  believing  in  Christ.     (See  Acts  2  :  38,  8  ; 
37,  and  other  passages  of  Scripture.) 

"  They  further  insist  that  all  positive  institutions  depend 
entirely  upon  the  will  and  declaration  of  the  institutor;  and 
that,  therefore,  reasoning  by  anaJogy  from  previous  abrogated 
rites  is  to  be  rejected,  and  the  express  commands  of  Christ 
.  respecting  the  mode  and  subjects  of  baptism  ought  to  he  our 
only  rule. 

"They  observe   that  the   meaning  of  the  word   bapti'^j 
signifies  immersion  or  dipping  only;  that  John  baptized  in 
Jordan  ;  that  he  chose  a  place  where  there  was  much  water  • 
that  Jesus  came  up  out  of  the  water;  that  Philip  and  the 
eunuch  went  down  both   into   the  water ;    that  the  terms 
fcashing,  purifying,  burying  in  baptism,  so  often  mentioned 
in  Scripture,  allude  to  this  mode ;  that  immersion  only  was 
the  practice  of  the  apostles  and  the  first  Christians;  and  that 
It  was  only  laid  aside  from  the  love  of  novelty,  and  the  cold 
ness  of  our  climate.     These  positions,  they  think,  are  so 
clear  from  Scripture,  and  the  history  of  the  church    that 
they  stand  in  need  of  but  little  argument  to  support  them" 

There  are  some  interesting  facts  connected  with  the  histo 


BAPTISTS. 


189 


"y  of  the  Baptrsts  in  America.  In  1G31,  the  Rev.  Roge- 
Williams,  who  had  been  a  clergyman  of  the  church  of  Eng 
land,  but,  disliking  its  formalities,  seceded,  and  ranged  him 
self  with  the  Nonconformists,  fled  to  America  from  the  per 
secutions  which  then  raged  in  England.  The  great  princi 
pies  of  civil  and  religious  liberty  were  not  then  understood  i» 
the  western  world,  and,  as  Mr.  Williams  was  a  man  of  in 
trepid  firmness  in  advocating  those  principles,  we  are  noi 
surprised  at  the  excitement  and  opposition  which  his  doctrines 
awakened.  He  settled  first  in  Salem,  New  England,  the 
magistracy  of  which  condemned  his  opinions,  and  subsequent- 
ly sentenced  him  to  banishment.  Under  that  cruel  act  of 
legislation,  he  was  driven  from  his  family,  in  the  midst  of 
winter,  to  seek  for  refuge  among  the  wild  Indians.  After 
great  sufferings,  having  conciliated  the  Indians,  he  com- 
menced the  formation  of  a  colony,  to  which  he  gave  the 
name  of  Providence,  situate  in  Rhode  Islarid,  a  name  which 
it  still  bears. 

Thus  he  became  the  founder  of  a  new  order  of  things. 
Several  of  his  friends  afterw'^rds  joined  him,  and  in  that  infant 
settlement  he  sustained  the  twofold  character  of  minister  and 
lawgiver.  Me  formed  a  constitution  on  the  broad  principle 
of  civil  and  religious  liberty,  and  thus  became  the  first  ruler 
that  recognized  equal  rights.  Nearly  a  century  and  a  half 
afi;er  that,  when  the  Americans  achieved  their  independence 
thirteen  of  the  states  united  in  forming  a  government  for 
themselves,  and  adopted  that  principle;  thus  America  be- 
came, what  the  little  colony  of  Providence  had  been  before, 
a  refuge  for  the  persecuted  for  conscience  sake.  It  has  been 
well  observed  that  the  millions  in  both  hemispheres  who  are 
now  rejoicing  in  the  triumph  of  liberal  principles,  should 
unite  in  erecting  a  monument  to  perpetuate  the  memory  of 
Roger  Williams,  the  first  governor  who  held  liberty  of 
conscience,  as  well  as  of  person,  to  be  the  birthright  of 
man. 

In  the  year  1639,  Mr.  Williams  formed  the  first  Baj  tist 


1 1 


100 


ANABAPTISTS  FREE-WILL    BAPTISTS. 


church  in  America,  at  Providence.  Throughout  succeeding 
years,  few  clianges,  comparatively,  were  experienced  in  the 
movements  of  the  Baptist  denomination  on  this  vast  continent. 
Baptist  churches  muhiplied  exceedingly,  until  they  assumed 
a  leading  attitude  among  the  religious  communities  of  Amer- 
ica. They  have  amply  provided  for  an  efficient  and  learned 
ministry  and  the  extraordinary  revivals  with  which  they  have 
been  frequently  favored,  invest  them  with  a  moral  strength 
and  glory  which  cannot  be  contemplated  but  with  astonish- 
ment  and  admiration. 


ANABAPTISTS. 

Those  who  maintain  that  baptism  ought  always  to  be  per- 
formed by  immersion.  The  word  is  compounded  of  ana 
"  new,"  and  baptistes,  "  a  Baptist,"  signifying  that  those  who 
have  been  baptized  in  their  infancy,  ought  to  be  baptized 
anew.  It  is  a  word  which  has  been  indiscriminately  applied 
to  Christians  of  very  different  principles  and  practices.  The 
English  and  Dutch  Baptists  do  not  consider  the  word  as 
at  all  applicable  to  their  sect,  because  those  persons  whom 
fhey  baptize  they  consider  as  never  having  been  baptized 
before,  although  they  have  undergone  what  they  terra  the 
ceremony  of  sprinkling  in  their  infancy. 


FREE-WILL  BAPTISTS. 

The  first  church  gathered,  of  this  order,  was  m  New 
Durham,  N,  H.,  in  the  year  1780,  principally  by  the  instru- 
mentality of  Elder  Benjamin  Randall,  who  then  resided  in 


SUVLNi'U-UAV    UAPT1ST3. 


lUl 


that   town.     Soon   after,  aeveraJ  branches  were   collected 
which  united  with  this  church;    and  several  preachers,  of 
different  persuasions,  were  brought  to  see  the  beauties  of  a 
free   salvation,    and   united   as   fellow-laborers   with   Elder 
Randall. 

They  believe  that,  by  the  death  of  Christ,  salvation  was 
provided  for  all  men;  that,  through  faith  in  Christ,  and 
sanctification  of  the  Spirit,  —  though  by  nature  entirely  sin- 
ners, —  all  men  may,  if  they  improve  every  means  of  grace 
in  their  power,  become  new  creatures  in  this  life,  and,  after 
death,  enjoy  eternal  happiness ;  that  all  who,  having  actual- 
ly sinned,  die  in  an  unrenewed  state,  will  suffer  eternal 
misery. 

Respecting  the  divine  attributes  of  the  Father,  Son,  and 
Holy  Spirit,  they  in  substance  agree  with  other  Orthodox 
Christians.  They  hold  the  holy  Scriptures  to  be  their  only 
rule  of  religious  faith  and  practice,  to  the  exclusion  of  all 
written  creeds,  covenants,  rules  of  discipline,  or  articles  of 
organization.  They  consider  that  elders  and  deacons  are 
the  officers  of  the  church  designed  in  the  Scriptures,  and 
maintain  that  piety,  and  a  call  to  the  work,  are  the  essen- 
tial qualifications  of  a  minister,  without  regard  to  literary 
attainments. 


<  ti 


\i 


SEVENTH-DAY   BAPTISTS, 

OR 

SABBATARIANS. 


Are  those  who  keep  the  seventh  day  of  the  week  as  the 
Sabbath.  They  are  to  be  found  principally,  if  not  whtJly, 
among  the  Baptists.  They  object  to  the  reasons  which  are 
generally  alleged  for  keeping  the  first  day,  and  assert  that  the 
change  from  the  seventh  to  the  first  was  effected  by  Constaw 


I  ■ 


U\ 


li>^ 


SIX-PIIINCII'LE    BAPTISTS. 


tinc,  on  his  conversion  to  Clinslianity,  A.  D.  321.  The 
three  following  propositions  contain  a  summary  of  their  prin- 
ciples as  to  this  article  of  the  Sabbath,  by  which  they  stand 
distinguished :  — 

1.  That  God  hath  required  tlie  .eventh  or  last  day  of  everj 
week  to  be  observed  by  mankind,  universally,  for  the  weekly 
Sabbath.  ■' 

2.  That  this  command  of  God  is  perpetually  binding  on 
man  till  time  shall  be  no  more. 

3.  That  this  sacred  rest  of  the  seventh-day  Sabbath  is  not 
by  divine  authority  changed  from  the  seventh  and  last  to  the 
first  day  of  the  week,  and  that  the  Scripture  doth  nowhere 
require  the  observation  of  any  other  day  of  the  week  for  the 
weekly  Sabbath,  but  the  seventh  day  only.  They  hold,  in 
common  with  other  Christians,  the  distinguishing  doctrines 
of  Christianity. 


9^ 


SIX-PRINCIPLE  BAPTISTS. 

This  appellation  is  given  to  those  who  hold  the  imposition 
of  hands,  subsequent  to  baptism,  and  generally  on  the  ad- 
mission of  candidates  into  the  cliurch,  as  an  indispensable 
prerequisite  for  church  membership  and  communion.     They 
support   their  peculiar   principle   chiefly   from   Heb.   G  :  1, 
2 —  "  Therefore,  leaving  the  principles  of  the  doctrine  of 
Christ,  let  us  go  on  unto  perfection;  not  laying  again  the 
foundation  of  repentance  from  dead  works,  and  faith  toward 
God,  of  the  doctrine  of  baptism,  and  of  laying  on  of  hands 
and  of  resurrection  of  the  dead,  and  of  eternal  judgment.'' 
As  these  two  verses  contain  six  distinct  propositions,  one  of 
which  is  the  laying  on  of  hands,  these  brethren  have,  from 
thence,  acquired   the   name   of  Six-Principle  Baalists,  to 
distinguish  them   from   others,  whom  they  sometimes  call 
Five-Principle  Baptists.     They  have  fourteen  churches  in 
Massachusetts  and  Rhode  Island. 


to 


QUAKEU    BAPTISTS  I'EDOUAPTISTS.  193 

aUAKER  BAPTISTS. 
on 

KEITHIANS 

A  PARTY  from  the  society  of  Friends,  in  Pennsylvania, 
separated  in  the  year  1G91.  It  was  headed  by  the  famous 
George  Keith.  They  practised  baptism,  and  received  the 
Lords  supper,  but  retained  the  language,  dress,  and  man- 
ners, of  the  Friends,  or  Quakers. 


PEDOBAPTISTS 

Are  those  who  practise  the  baptism  of  children,  without 
regard  to  personal  faith. 

Pedobaptists,  in  common  with  all  others,  claim  for  their 
practice  an  apostolical  origin ;  and,  although  they  differ  much 
m  theological  opinions,  in  forms  of  church  government,  and 
modes  of  worship,  yet  they  all  adopt  substantially  the  same 
mode  of  reasoning  in  their  defence  of  pedobaptism.     They 
say  that  the  church,  under  both  the  old  and  new  dispensa- 
tions, has  ever  been  the  same,  although  under  a  different 
form;  that  infants,  as  well  as  parents,  were  admitted  into  the 
church  under  the  earlier  dispensations,  the  rite  of  circum- 
cision  being  the  sign  of  their  introduction  into  it;  and  that 
the  Christian  dispensation  (as  the  Savior  came  not  to  de- 
fitroy,  but  to  fulfil,  the  law  and  the  prophets)  did  not  annul 
or  abridge  any  of  the  privileges  of  the  church  that  were  pos- 
messed  under  the  dispensations  of  former  times.     But  as  the 
right  of  children,  who  are  bound  to  their  parents  by  the 
strongest  natural  tie,  to  be  solemnly  and  visibly  dedicated  to 
God,  and  to  come  within  the  pale  and  under  the  watch  of  the 
church,  IS  a  blessing  and  a  privilege,  we  are  entitled  to  ask 
for  the  passages  in  the  New  Testament  which  require  its 
17  M 


il. 


^«' 


191 


rLDODAI'TlSTS. 


'1 


1 1  M  ii* 


abandonment.  Wc  nkc  it  for  granted,  that  children  are  to 
be  publicly  dedicated  to  God,  now,  as  in  former  times,  unless 
Bome  positive  directions  can  be  shown  to  the  contrary.  It 
appearing,  therefore,  that  children  may  be  dedicated  to  Gcd, 
by  their  parents,  in  some  public  and  visible  way,  and  there 
remaining  no  outward  ceremony,  under  the  Christian  dispen- 
sation, suitable  to  that  purpose,  but  baptism,  we  infer  that 
baptism  is  designed  to  take  the  place  of  circumcision,  and 
that  children  may  be  baptized.  And  these  views  are  thought 
to  be  encouraged  by  the  affectionate  saying  of  Christ,  "  Suf- 
fer little  children  to  come  unto  me,  and  forbid  tliem  not,  for 
of  such  is  the  kingdom  of  God."     (Mark  iO  :  14.) 

A  second  argument  in  favor  of  infant  baptism  is  derived 
from  the  repeated  accounts,  in  the  Acts,  of  the  baptism  of 
whole  families.  The  families  referred  to  are  those  of  Lydia, 
a  seller  of  purple  in  tlie  city  of  Thyatira,  of  the  jailer,  in  the 
Bame  city,  and  of  Cornelius,  the  centurion,  of  Ca'sarea. 
Instances  of  this  kind  are  not  to  be  considered  as  conclusive- 
ly proving  the  Scripture  authority  of  infant  baptism  of  them- 
selves ;  but  they  form  a  presumptive  argument,  in  its  favor, 
of  great  weight. 

And,  further,  it  may  be  shown,  from  ecclesiastical  history, 
that  the  baptism  of  infants  was  practised  in  the  time  of  the 
primitive  Christians.  This  being  the  fact,  the  conclusion 
seems  to  follow  irresistibly,  that  they  received  the  practice 
from  the^  apostles,  and  that  it  was,  therefore,  known  and 
recognized  by  the  Savior  himself;  and,  if  it  were  known  and 
recognized  by  him,  or  even  introduced,  subsequently  and 
solely,  by  those  he  commissioned,  it  must  be  received,  in 
either  case,  as  the  will  of  Christ,  and  as  a  law  of  the  Chris- 
tian dispensation. 

Again,  they  say  that  the  particular  mode  of  baptism  can 
not  be  determined  from  the  meaning  of  the  word  baptizo, 
which  may  mean  either  to  immerse  or  to  lave,  according  to 
the  particular  connection  in  which  it  is  found.     (See  Mark 
7  :  4.     Heb.  9  :  10.) 

None  of  the  accounts  of  baptism,  which  are  given  in  the 


PfiUUUAFTlSTS. 


195 


New  Testament,  necessarily  imply  tluit  it  was  performed  by 
immersion.  It  is  true  the  Savior  and  the  euimch,  when  they 
were  b.iptized,  went  up  out  of,  or  rather  ^/ww,  the  water, 
but  the  inference  that  they  went  under  the  water,  which  is 
sometimes  drawn  from  these  expressions,  does  not  appear  to 
be  sufficiently  warranted. 

The  circumstances  attending  the  baptism  of  the  jailer  and 
his  family  are  of  such  a  nature  as  to  render  the  opinion  of 
its  being  performed  by  immersion  improbable.  'I'ho  baptism 
was  evidently  performed  at  midnight,  and  within  the  limits 
of  the  prison,  —  a  time  and  a  situation  evidently  implying 
some  other  mode  than  plunging.  Similar  views  will  hold  in 
respect  to  the  baptism  of  the  three  thousand  at  the  season  of 
Pentecost. 

As,  therefore,  there  are  no  passages  of  Scripture  which 
positively  require  immersion,  but  various  scriptural  con- 
siderations against  it,  besides  its  being  always  inconvenient, 
ant'  not  unfrequently  impracticable,  the  Pedobaptists  have 
ever  thought  it  fit  and  requisite,  as  a  general  rule,. to  practise 
baptism  by  sprinkling  or  laving. 

^  The  Greek  church,  in  all  its  branches,  —  whether  in  the 
frozen  regions  of  Siberia,  or  in  the  torrid  zone,  — practise 
trine  immersion.  All  Pedobaptists  require  of  adults,  who 
seek  for  baptism,  a  personal  profession  of  their  faith,  and 
so  far  agree  with  the  Baptists.  They  also,  with  the  Baptists, 
allow  immersion  to  be  valid  baptism;  but,  in  opposition  to 
them,  the  Baptists  deny  that  any  other  mode  of  administering 
this  rite  is  valid.  (See  Exod.  14  :  22.  Isa.  44  :  3.  Matt" 
3:  11;  19:  13.  Mark  7:  4.  Acts  2  :  39;  19  :  2,  5.  Rom! 
4  :  1 1 ;  1 1  :  17.  1  Cor.  7:14;  10:2.  Eph.  chap.  2.  Heb. 
9:  10,  13,  14.) 

The  term  Pedohaptist  is  derived  from  two  Greek  words 

vais,  a  child,  and  hoptimos,  baptism.  This  mode  of  baptism 
is  practised  by  nearly  the  whole  Christian  world,  except  the 
Baptists  and  Friends. 


»yo 


ANTI-Pi:/)0BAPT1STS UNITARIANi. 


ANTI-PEDOBAPTISTS. 

A   NAME   given   to  those  who  object  to  the  baptism  of 
iilants.     The  word  is  derived  from  the  Greek  words  signi- 
fying against,  a  child,  and  I  baptize. 


11^ 


if) 


5^ 


UNITARIANS. 

Those  Christians  who  are  usually  designated  by  this  name 
in  the  United  States,  and  who  are  also  called  Liberal  Chris- 
tians, are  mostly  Congregationalists,  and  are  found  prinri- 
pally  in  New  England. 

They  acknowledge  no  other  rule  of  faith  and  practice  than 
the  holy  Scriptures,  which  they  consider  it  the  duty  of  every 
man  to  search  for  himself,  prayerfully,  and  with  the  best 
exercise  of  his  understanding.  They  reject  all  creeds  of 
human  device,  as  generally  unjust  to  the  truth  of  God  and 
the  mind  of  man,  tending  to  produce  exclusiveness,  bigotry, 
and  divisions,  and  at  best  of  doubtful  value.  They  regard,' 
however,  with  favor  the  earliest  creed  on  record,  commonly 
called  the  Apostles',  as  approaching  nearest  to  the  simplicity 
of  the  gospel,  and  as  imbodying  the  grand  points  of  the 
Christian  faith. 

They  adopt  the  words  of  St.  Paul,  (1  Cor.  8  :  6,)  "  To  us 
there  is  but  one  God,  the  Father,  of  whom  are  all  things,  and 
toe  in  him ;  and  one  Lord  Jesus  Christ,  by  lohom  are  all 
things,  and  we  by  him."  They  make  great  account  of  the 
doctrine  of  God's  paternal  character  and  government,  and 
continually  set  it  forward  as  the  richest  source  of  consolation, 
and  the  most  powerful  motive  to  repentance  and  improve- 
ment. 

Receiving  and  trusting  in  Christ  as  their  Lord,  Teachei, 
Mediator,   Intercessor,   Savior,  they   hold   in    less    esteem 


UMTAJUANS.  1<J7 

han  many  other  sects,  nice  IhcologicjJ  questions  and  spccu- 
uii.uiH  coiKfriiincr  his  precise  ruiik,  and  the  nature  of  his 
relation  to  (iod.  'I'liey  feel  tiiat  hy  hc.noriujr  hiiu  as  the  Son 
vf  God,  they  honor  him  as  he  dusired  to  be  hoiiwred ;  and 
that  by  obeying  and  imitating  liini,  they  in  the  best  manner 
show  tiieir  love. 

They  believe  that  the  Holy  Ghost  is  not  a  distinct  persoiA 
in  the  Godhead,  but  that  jmwrr  of  God,  that  divine  influence  J 
by  which  Christianity  was  established  through  miraculous^ 
aids,  and  by  which  its  spirit  is  still  shed  abroad  in  the  hearts 
of  men. 

They  advocate  the  most  perfect  toleration.  They  regard 
CHARITY  as  the  crowning  Christian  grace,  — the  end  ofthe 
commandment  of  God.  They  consider  a  pure  and  lofty 
morality  as  not  only  inseparable  from  true  religion,  but  the 
most  acceptable  service  that  man  can  render  to  his  Maker, 
and  the  only  indubitable  evidence  of  a  believing  heart. 

(They  believe  that  sin  is  its  own  punishment,  and  virtue  its  , 
own  rewardcr  ;  that  the  moral  consequences  of  a  man's  good 
or  evil  conduct  go  with  him  into  the  future  life,  to  aflford^'him 
remorse  or  satisfaction ;  that  God  will  be  induonced  in  all 
his  dealings  with  the  soul  by  mercy  and  justice,  punishing 
no  more  severely  than  the  sinner  deserves,  and  always  for  a 
benevolent  end.  >  Indeed,  the  greater  part  of  the  denomina- 
tion  are  Restorationists. 

Unitarians  consider  that,  besides  the  Bible,  all  the  Ante- 
Nicene  fathers  — that  is,  all  Christian  writers  for  three 
centuries  after  the  birth  of  Christ  —  give  testimony  in  their 
favor,  against  the  modern  popular  doctrine  of  the  Trinity. 
As  for  antiquity,  it  is  their  belief  that  it  is  really  on  their 
side. 

In  the  First  Epistle  of  Clement  to  the  Corinthians,  which 

was  written  towards  the  close  of  the  first  century, and  the 

evidence  for  the  genuineness  of  which  is  stronger  than  for 
that  of  any  other  of  the  productions  attributed  to  the  apos- 
tolical fathers,  —  the  supremacy  of  the  Father  is  asserted  or 
implied  throughout,  and  Jesus  is  spoken  of  in  terms  mostly 


I 


I 


198 


UNITAniANS. 


bnl 


fi» 


Don  owed  from  tlie  Scriptures.  He  is  once  calleil  tlic 
"  sceptre  or  th3  majesty  of  God  ;  "  and  this  highly-figurative 
expression  is  the  most  exalted  applied  to  hiir.  in  the  whole 
Epistle. 

Justin    Martyr,    the   piost   distuiguished   of   the    ancient 
fathers  of  the  church,  who  flourished  in  the  former  part  of 
the  second  century,  and  whose  writings  (\vith  the  exception 
of  those  attributed  to  the  apostolic  fathers)  are  the  earliest 
Christian  records  next  to  the  New  Testament,  expressly  says. 
"We  worship  God,  the  Maker  of  the  universe,  offering  up  to 
him  prayers  and  thanks.     But,  assigning  to  Jesus,  who  came 
to   teach  us  these  things,   and    for  this  end  was  born,  the 
'  second  place '  after  God,  we  not  without  reason  honor  him." 
The  germ  and  origin  of  the  doctrine  of  the  Trinity,  the 
Unitarians  find  in   the  speculations  of  those  Christianized 
philosophers  of   the  second   century,    whose    minds  were 
strongly  tinctured  with  the  Platonic  philosophy,   combined 
with  the  emulation  system,   as   taught  at  Alexandria,  and 
held   by   Philo.      From   this   time   they  trace  the   gradual 
formation  of  the  doctrine  through  successive  ages  down  to 
Athanasius  and  Augustine ;  the  former  of  whom,  A.  D.  362, 
was  the  first  to  insist  upon  the  equality  of  the  Holy  Ghost 
with  the  Father  and  the  Son ;  and  the  latter,  about  half  a 
century  afterwards,  was  the  first  to  insist  upon  their  numer- 
ical unity. 

In  all  ages  of  the  church,  there  have  been  many  learned 
and  pious  men  who  have  rejected  the  Trinity  as  unscripturaJ 
and  irrational.  The  first  attempt,  at  the  council  of  Nice,  to 
establish  and  make  universal  the  Trinitarian  creed,  caused 
disturbances  and  dissensions  in  the  church,  which  continued 
for  ages,  and  produced  results  the  most  deplorable  to  every 
benevolent  mind  which  exal.s  charity  over  faith. 

Soon  after  the  reformation,  the  Unitarian  faith  waa 
avowed  by  Martin  Cellarius,  who  w^s  then  finishing  hia 
studies  at  Wittenberg,  where  Luther  was  professor.  In 
1546,  the  Unitarian  opinions  made  a  considerable  movement 
in  Italy,  and  several  persons  of  learning  and  eminence  were 


?. '  - 


UNITARIANS. 


199 


put  to  death.  In  1553,  Michael  Servetus  was  burned  foi 
this  heresy,  at  Geneva.  The  elder  Socinus  made  his  escape 
from  this  persecution,  and  amend  his  views  throucrhout  sev- 
era]  countries  of  Europe,  more  particularly  in  Poland,  where 
a  large  part  of  the  Reformed  clergy  embraced  them,  and  were 
separated,  in  15G5,  from  the  communion  of  the  Calvinists 
and  Lutherans. 

In  England,  the  number  of  Unitarians  was  considerable, 
according  to  Strype,  as  early  as  1548 ;  and  in  1550,  he  rep- 
resents the  Unitarian  doctrine  as  spreading  so  fast  that  the 
leading  Churchmen  were  alarmed,  and  «•  thought  it  necessary 
to  suppress  its  expression  by  rigid  measures."  These  "  rigid 
measures,"  such  as  imprisonment  and  burning,  were  suc- 
cessful for  a  time.  But  afterwards,  the  "heresy"  gained 
new  and  able  supporters,  such  as  Biddle,  Firmin,  Dr.  S. 
Clarke,  Dr.  Lardner,  Winston,  Emlyn,  Sir  Isaac  Newton, 
&c.,  and  has  been  spreading  to  this  day. 

In  the  north  of  Ireland,  the  Unitarians  compose  several 
presbyteries.  There  are  also  congregations  of  Unitarians  in 
Dublin,  and  in  other  southern  cities  of  the  kingdom. 

In  Scotland,  there  are  chapels  of  this  character  in  Edin- 
burgh, Glasgow,  and  other  principal  places. 

In  the  United  States,  Unitarian  opinions  were  not  preva- 
lent till  towards  the  close  of  the  last  century.  Since  that 
time  ,wever,  they  have  advanced  rapidly,  and  have  been 
eint     .cd  by  some  of  the  wisest  and  best  men  in  the  land. 

Oi  late  years,  the  Congregational  Unitarians  have  generally 
abstained  from  controversy,  in  the  United  States.  They 
have,  however,  published  and  circulated  extensively  a  large 
number  of  tracts,  of  a  doctrinal  and  practical  character. 
They  have  at  the  present  time  assumed  a  positive  condition, 
gained  a  strong  and  permanent  hold  amongst  the  Christian 
sects,  and  are  manifesting  new  yigns  of  vitality  and  usefulness. 
The  following  proofkexts  are  some  of  those  upon  which 
the  Unitarians  rest  their  belief  in  the  inferiority  of  the  Son  to 
he  Father  :  —  John  8:17,  18.  John  17  :  3. '  Acts  10  :  38. 
I  Tim.  2  :"..     1    Tohn  4  :  14.     Rom.  8  •  34      1  Cor   11-3 


I 


I 

!. 

■'. 

, 

If*" 

'i 

m 

f* 

^■■ 

i, 

'r 

200 


BROWNISTS PURITANS. 


John  10  .  29.  John  14  :  28.  Matt.  19 :  17.  John  17 :  21 
John  20  :  17.  1  Cor.  8  :  5,  G.  John  10  :  2.5  ;  7 :  16,  17 
8  :  28  ;  5  :  19,  20 ;  8  :  49,  50.  Matt.  20 :  23.  John  6  :  3S 
57 ;  5  :  30.  Mark  13  :  32.  Luke  6  :  12.  John  1 1  :  41,  42 
Matt.  27 :  46.  Acts  2  :  22—24.  Phil.  2:11.  Col.  1 ':  15 
R  ev.  3 .  14.     Heb.  3 : 3.     Matt.  12  :  18.    Luke  2  :  52. 


-♦ 


I 


-1^1 


BROWNISTS. 

A  DENOMINATION  which  sprung  up  in  England  towards 
the  close  of  the  sixteenth  century.  They  derive  their  name 
ft-om  their  leader,  Robert  Brown. 

This  denomination  did  not  differ  in  point  of  doctrine  from 
the  church  of  England,  or  from  the  other  Puritans ;  but  they 
apprehended,  according  to  Scripture,  that  every  church  oucrht 
to  be  confined  withm  the  limits  of  a  single  congregation, 
and  that  the  government  should  be  democratical.  °The^ 
maintained  the  discipline  of  the  church  of  England  to  be 
Popish  and  antichristian,  and  all  her  ordinances" and  sacra- 
ments invalid.  Hence  they  forbade  their  people  to  join  with 
them  in  pjayer,  in  hearing  the  word,  or  in  any  part  of  public 
worship.  They  not  only  renounced  communion  with  the 
church  of  England,  but  with  all  other  churches,  except  such 
as  were  of  the  same  model. 


PURITANS. 


Tins  name  was  given  to  a  party  which  appeared  in  England 
in  the  year  156.'^,  who  opposed  the  liturgy  and  cercmoni'es  of 
the  church  of  England. 

They  acquired  this  denomination  from  their  professed 
design  to  establish  a  purer  form  of  worship  and  discipline 


BOURlONOMSTo. 


201 


Those  who  were  first  styled  Puritans  were  Presbyterians , 
Dut  the  term  was  afterwards  applied  to  others  who  differec 
from  the  church  of  England. 

Those  who  separated  from  the  church  of  England  wer« 
also  styled  Dissenters. 


BOURIGNONISTS. 

The  followers  of  Antoinette  Bourignon,  a  lady  in  France, 
who  pretended  to  particular  inspirations.  She  was  born  at 
Lisle,  in  1616.  At  her  birth,  she  was  so  deformed  that 
it  was  debated  some  days  in  the  family  whether  it  was 
not  proper  to  stifle  her  as  a  monster;  but,  her  deformity 
diminishing,  she  was  spared,  and  afterwards  obtained  such  a 
degree  of  beauty,  that  she  had  her  admirers.  From  her 
childhood  to  her  old  age  she  had  an  extraordinary  turn  of 
mind.  She  set  up  for  a  reformer,  and  published  a  great 
number  of  books,  filled  with  very  singular  notions ;  the  most 
remarkable  of  which  are  entitled  "  The  Light  of  the  World," 
and  "  The  Testimony  of  Truth."  In  her  confession  of  faith, 
she  professes  her  belief  in  the  Scriptures,  the  divinity  and 
atonement  of  Christ.  She  believed,  also,  that  man  is  per- 
fectly free  to  resist  or  receive  divine  grace ;  that  God  is  ever 
unchangeable  love  towards  all  his  creatures,  and  does  not 
inflict  any  arbitrary  punishment,  but  that  the  evils  they  suffer 
are  the  natural  consequence  of  sin ;  that  religion  consists  not 
in  outward  forms  of  worship,  nor  systems  of  faith,  but  in  an 
entire  resignation  to  the  will  of  God.  She  held  many  extrav- 
agant notions,  among  which,  it  is  said,  she  asserted  that 
Adam,  before  the  fall,  possessed  the  principles  of  both  sexes, 
that,  in  an  ecstasy,  God  reprevsented  Adam  to  her  mind  in  his 
original  state,  as  also  the  beauty  of  the  first  world,  and  how 
he  had  drawn  from  it  the  chaos ;  and  that  every  thino*  was 
bright,  transparent,  and  darted  forth  life  and  ineffable  glory, 
(vith  a  number  of  other  wild  ideas.     She  dressed  like  a  hei 


11 


! 


i 


20-2 


JLwa. 


mit  and  travelled  through  France,  Holland.  England,  and 
Scotland      She  died  at  Franeker,  in  the  province  of  Frise 
October  30,  1G80. 


«f 


JEWS. 

A  COMPLETE  system  of  the  religious  doctrines  of  the  Jews 
.s  contauied  in  the  five  books  of  Moses,  their  great  lawgiver 
who  was  raised  up  to  deliver  them  from  their  bondage  in' 
i.gypt,  and  to  conduct  them  to  the  possession  of  Canaan,  th- 
promised  land. 

The  principal  sects  among  the  Jews,  in  the  time  of  our 
Savior,  were  the  Pharisees,  who  placed  religion  in  externa' 
ceremony;  the  Sadducees,  who  were  remarkable  for  their 
incredulity;  and  the  Essenes,  who  were  distinguished  by  ar 
austere  sanctity.  ^     ' 

.u  ^M  ^^'''''  ""'^  Sadducees  are  frequently  mentioned  in 
the  New  Testament;  and  an  acquaintance  with  their  prin- 
c.ples  and  practices  serves  to  illustrate  many  passacres  in  th^ 
sacred  history.  At  present,  the  Jews  have  two  se'cts-the 
Caraites  who  admit  no  rule  of  religion  but  the  law  of  Moses; 
and  the  Rabbinists,  who  add  to  the  laws  the  tradition  of  the 
1  almud  a  collection  of  the  doctrines  and  morality  of  the 
Jews.  The  expectation  of  a  Messiah  is  the  distinguishincr  feai 
ture  of  their  religious  system.  The  word  3r,ssiah  sicmifies 
one  anointed,  or  installed  into  an  office  by  an  unction  ^ 

Christians  believe  that  Josus  Christ  is  the  Messiah  in 
whom  all  the  Jewish  prophecies  are  accomplished  Th- 
Jews,  infotuated  with  the  idea  of  a  temporal  Messiah  who  is' 
to  subdue  the  world,  still  wait  for  his  appearance.       ' 

The  most  remarkable  periods  in  the  history  of  the  Jews 

are  the  call  of  Abraham,  the  giving  of  the  law  by  Moses, 

heir  establishment  in  Canaan  under  Joshua,  the  buildina  of 

the  temple  by  Solomon,  the  division  of  the  tribes,  their  cap- 

tivity  ,n  Babylon,  their  ret.irn  under  Zcrubbabel    and    he 


I  i 


m 


JEWS.  c^p3 

destruction  of  their  city  and  temple  by  Titus,  aftervvurdu 
emperor,  A.  D.  70. 

Alaimonides,  an  illustrious  rabbi,  drew  up  for  the  Jews  in 
the  eleventh  century,  a  confession  of  faith,  which  all  Jewa 
admit.     It  is  as  follows  :  — 

"1.    I  believe,  with  a  true  and  perfect  faith,  that  God  is 
the  Creator,  whose  name  be  blessed.  Governor,  and  Maker  of 
all  creatures,  and  that  he  hath  wrought  all  things,  worketh 
and  shall  work  forever. 

"  2.  I  believe,  with  a  perfect  faith,  that  the  Creator,  whose 
name  be  blessed,  is  one,  and  that  such  a  unity  as  in  him 
can  be  found  in  none  other,  and  that  he  alone  hath  been  our 
God,  is,  and  forever  shall  be. 

"  3.  I  believe,  with  a  perfect  faith,  that  the  Creator,  whose 
name  be  blessed,  is  not  corporeal,  nor  to  be  comprehended 
with  any  bodily  property,  and  that  there  is  no  bodily  essence 
that  can  be  likened  unto  him. 

•'  4.  I  believe,  with  a  perfect  faith,  the  Creator,  whose 
name  be  blessed,  to  be  the  first  and  the  last,  that  nothing  was 
before  him,  and  that  he  shall  abide  the  last  forever. 

"  5.  I  believe,  with  a  perfect  faith,  that  the  Creator,  whose 
name  be  blessed,  is  to  be  worshipped,  and  none  else. 

"  6.  I  believe,  with  a  perfect  faith,  that  all  the  words  of 
the  prophets  are  true. 

"7.  I  believe,  with  a  perfect  faith,  the  prophecies  of 
Moses,  our  master, -may  he  rest  in  peace ;- that  he  was 
the  father  and  chief  of  all  wise  men  that  lived  before  him  or 
ever  shall  live  after  him.  ' 

"8.  I  believe,  with  a  perfect  niith,  that  all  the  law  which 
at  this  day  is  found  in  our  hands,  was  delivered  by  God 
himself  to  our  master,  Moses.     God's  peace  be  with  him. 

"  9.   I  believe,  with  a  perfect  faith,  that  the  same  law  is 
never  to  be  changed,  nor  anoth  j   to  be  given  us  of  God 
whose  name  be  blessed.  * 

"10.  I  believe,  with  a  perfect  faith,  that  God,  whose  name 
be  blessed,  understandeth   all    the  works  and  thoughts  of 


204 


tji.H 


JEWS. 


men,  as  it  is  written  in  the  prophets.  He  fashioneth  theif 
hearts  alike;  he  understandeth  all  their  works. 

♦'11.  I  believe,  with  a  perfect  faith,  that  God  will  recom- 
pense good  to  them  that  keep  his  commandments,  and  wih 
punish  them  who  transgress  them. 

"  12.  I  believe,  with  a  perfect  faith,  that  the  Messiah  is 
yet  to  come ;  and,  although  he  retard  his  coming,  yet  I  will 
wait  for  him  till  he  come. 

"  13.  I  believe,  with  a  perfect  faith,  that  the  dead  shall  be 
restored  to  life,  when  it  shall  seem  fit  unto  God  the  Creator, 
whose  name  be  blessed,  and  memory  celebrated,  world  with- 
out end.     Amen." 


p 


8!  V- 


.»       ■> 


V-' 


This  people  constitute  one  of  the  most  singular  and  inter- 
esting portions  of  mankind.  For  about  three  thousand  years, 
they  have  existed  as  a  distinct  nation ;  and,  what  is  remark- 
able, by  far  the  greatest  part  of  this  time  they  have  been  in 
bondage  and  captivity. 

The  calling  of  Abraham,  the  father  and  founder  of  this 
nation;  the  legislation  of  Moses;  the  priesthood  of  Aaron: 
the  Egyptian  bondage;  the  conquest  of  Canaan,  and  the 
history  of  the  Jews  to  the  coming  of  the  Messiah ;  their  cruel 
and  injurious  treatment  of  this  august  and  innocent  person- 
age, -are  facts  which  the  Scriptures  disclose,  and  with  which, 
it  is  presumed,  every  reader  is  well  acqu  linted. 

For  about  eighteen  hundred  years,  this  wonderful  people 
have  maintained  their  peculiarities  of  religion,  language,  and 
domestic  habits,  among  Pagans,  Mahometans,  and  Chris- 
tians, and  have  suffered  a  continued  series  of  reproaches, 
privations,  and  miseries,  which  have  excited  the  admiration 
and  astonishment  of  all  who  have  reflected  on  their  condition. 
The  siege  and  destruction  of  Jerusalem  by  Titus,  the 
Roman  general,  was  one  of  the  most  awful  and  distressing 
scenes  that  mortals  ever  witnessed  ;  and  the  details,  as  given 
by  Josephus,  are  enough  to  make  humanity  shudder.  Dur- 
mg  the  siege,  which  lasted  nearly  five  months,  upwards  of 
eleven  hundred  thousand  Jews  perished.     John  and  Simonj 


JEWS. 


•205 


inter- 


he  two  generals  of  the  Hebrews,  who  were  accounted  the 
ringleaders  of  the  rebellious  nation,  with  seven  hundred  of 
the  most  beautiful  and  vigorous  of  the  Jewish  youth,  were 
reserved  to  attend  the  victor's  triumphal  chariot.  The  num- 
ber taken  captive,  during  this  fatal  contest,  amounted  to 
ninety-seven  thousand ;  many  of  whom  were  sent  into  Syria, 
and  the  other  provinces,  to  be  exposed  in  public  theatres,  to 
fight  like  gladiators,  or  to  be  devoured  by  wild  beasts.  The 
number  of  those  destroyed  in  the  whole  war,  of  which 
the  taking  of  the  holy  city  was  the  bloody  and  tremendous 
consummation,  is  computed  to  have  been  one  million  four 
hundred   and  sixty  thousand. 

In  addition  to  the  terrors  of  the  Roman  sword,  this 
devoted  nation  was  exposed  to  famine,  pestilence,  and  the 
implacable  fury  of  contending  parties  among  themselves, 
which  all  conspired  together  to  make  the  siege  of  Jerusalem 
surpass,  in  horror,  every  account  of  any  other  siege  in  the 
records  of  the  world. 

A  small  portion,  indeed,  of  this  wretched,  ruined  nation 
were  permitted  to  remain,  and  establish  themselves  in  Judea, 
who,  by  degrees,  reorganized  a  regular  system  of  government, 
which  became  the  centre  of  Jewish  operations,  not  only  for 
those  in  Judea,  but  for  such  as  were  dispersed  in  other  na- 
tions. But  the  yoke  of  foreign  masters  was  so  grievous  and 
burdensome,  that  they  were  continually  restless  and  impa- 
tient; and,  in  consequence  of  a  general  revolt  under  the 
emperor  Adrian,  in  134,  they  were  a  second  time  slaughtered 
in  multitudes,  and  were  driven  to  madness  and  despair. 
Either,  the  place  of  their  greatest  strength,  was  compelled 
to  surrender,  and  Barchochba,  their  leader,  who  pretended 
to  be  the  Messiah,  was  slain,  and  five  hundred  and  eighty 
housand  fell  by  the  sword  in  battle,  besides  vast  numbers 
who  perished  by  famine,  sickness,  fire,  and  other  calamities. 

Kings  have  enacted  the  severest  laws  against  them,  and 
employed  the  hand  of  executioners  to  ruin  them.     The  sedi- 
tious m.ultitudes,  by  murders  and  massacres,  have  committed 
outrages  against  them,  if  possible,  still  more  violent  and 
18 


Ipw—/ I 


20G 


JEWS. 


'    I 


I'^i 


« 


tragical.  Besides  their  common  share  in  the  sufTcrings  of 
society,  they  have  undergone  a  series  of  horrid  and  unutter 
able  calamities,  which  no  other  description  of  mpn  has  evet 
experienced  in  any  age,  or  in  any  country.  Princes  and 
people,  Pagans,  Mahometans,  and  Christip.ns,  disagreeing  in 
BO  many  things,  have  united  in  the  design  of  exterminating 
this  fugitive  and  wretched  race,  but  have  not  succeeded. 
They  have  been  banished,  at  different  times,  from  France, 
Germany,  Spain,  Bohemia,  Hungary,  and  England;  and 
from  some  of  these  kingdoms  they  have  been  banished  and 
recalled  many  times  in  succession. 

The  Romans  and  Spaniards  have  probably  done  more 
than  any  other  nations  to  oppress  and  destroy  this  people ; 
and  the  inquisition  has  doomed  multitudes  of  them  to  torture 
and  death. 

At  different  times,  they  were  accused  of  poisoning  wells, 
rivers,  and  reservoirs  of  water,  and,  before  any  proof  of  these 
strange  and  malicious  charges  was  produced,  the  populace 
in  many  parts  of  Germany,  Italy,  and  France,  have  fallen 
upon  them  with  merciless  and  murderous  severity.  At  one 
time,  the  German  emperor  found  it  necessary  to  issue  an 
edict  for  their  banishment,  to  save  them  from  the  rage  of  his 
exasperated  and  unrestrained  subjects. 

As  the  Jews  have  generally  been  the  hanlccrs  and  hrolcrrs 
of  the  people  among  whom  they  have  resided,  and  have  made 
a  show  of  much  wealth,  this  has  tempted  their  avaricious 
adversaries  to  impose  upon  them  enormous  taxes  and  ruinous 
fines. 

Muley  Archy,  a  prince  of  one  of  the  Barbary  states,  by 
seizing  the  property  of  a  rich  Jew,  was  enabled  to  dispossess 
his  brother  of  the  throne  of  Morocco. 

The  English  parliament  of  Northumberland,  in  1188,  for 
the  support  of  a  projected  war,  assessed  the  Jews  with  60,000 
pounds,  while  only  70,000  were  assessed  upon  the  Christians; 
which  proves  either  that  the  Jews  were  immensely  rich,  or 
that  the  parliament  was  extremely  tyrannical. 

The  English  king  John  was  un  nercifully  severe  upon  thit 


JEWS. 


2U7 


uiTlicted  people.  In  1210,  regardless  of  tlie  costly  freedom  he 
had  sold  tliciii,  hu  .sulijectod  them  all,  as  a  body,  to  a  fine  of 
()(),000  marks.  The  ransom  rc(iuired  by  this  same  unfeeling 
king,  of  a  rich  Jew  of  Bristol,  was  10,000  marks  of  silver ;  and  . 
on  his  refusing  to  pay  this  ruinous  fine,  he  ordered  one  of  hia 
teeth  to  be  extracted  every  day ;  to  which  the  unhappy  man 
submitted  seven  days,  and  on  the  eighth  day  he  agreed  to 
satisfy  the  king's  rapacity.  Isaac  of  Norwich  was,  not  long 
after,  compelled  to  pay  a  similar  fine.  But  the  king,  not 
satisfied  with  these  vast  sums  extorted  from  these  injured 
Israelites,  in  the  end  confiscated  all  their  property,  and  ex- 
pelled them  from  the  kingdom. 

About  the  beginning  of  the  IGth  century,  the  Jews  in 
Persia  were  subjected  to  a  tax  of  two  millions  of  gold. 
Long  would  be  the  catalogue  of  injuries  of  this  kind,  which 
this  outcast  and  hated  nation  has  sustained.  Numerous  are 
the  cases  in  which  those  who  have  become  deeply  in  debt  to 
them  for  borrowed  money,  have  procured  their  banishment, 
and  the  confiscation  of  their  property,  as  the  readiest  way  to 
cancel  their  demands ;  and,  as  they  have  ever  been  addicted 
to  usurious  practices,  they  have,  by  this  means,  furnished 
plausible  pretexts  to  their  foes  to  fleece  and  destroy  them. 

The  fraternal  disposition  of  this  people  led  them  to  seek 
the  society  of  each  other ;  and,  notwithstanding  the  widene&s 
of  their  dispersion,  in  process  of  time,  they,  by  uniting  under 
different  leaders,  formed  two  communities  of  considerable 
extent,  known  by  the  name  of  the  eastern  and  western  Jews. 
The  western  Jews  inhabited  Egypt,  Judea,  Italy,  and  other 
parts  of  the  Roman  empire ;  the  eastern  Jews  settled  in 
Babylon,  Chaldea,  Persia,  &c.  The  head  of  the  western 
division  was  known  by  the  name  of  the  patriarch,  while  he 
who  presided  over  the  eastern  Jews,  was  called  the  prince  of 
the  captivity.  The  oftice  of  patriarch  was  abolished,  by  im- 
perial laws,  about  429,  from  which  time  the  western  Jews 
were  solely  under  the  rule  of  the  chiefs  of  their  synagogues, 
whom  they  called  primates.  But  the  princes  of  the  captivity 
had  a  longer  and  more  splendid  sway.     They  resided  at 


S08 


JKWS. 


Ill 


B:il)ylon,  or  Bagdad,  and  exercised  an  extensive  autl.ority 
over  their  brethren,  as  far  down  as  the  I'.'th  century.  Al,.,nt 
tins  per.od,  a  Jewish  historian  asserts  that  he  found,  at  Ba-r- 
da-J,  the  prince  of  the  captivity,  Jineaily  descended  from 
i^avid,  and  permitted,  by  the  caliph,  to  exercise  the  rights 
ot  sovereignty  over  the  Jews  from  Syria  to  Indostan.        ' 

1  he  existence  of  a  succession  of  these  imaginary  poten- 
tates, from  the  destruction  of  Jerusalem  by  the  Romans,  the 
Jews  have  ever  been  strenuous  in  maintaining,  partly  to 
aggrandize  their  nation,  and  partly  to  deprive  Christians  of 
the  benefit  of  an  argument  furnished  by  the  prophecy  of 
Jacob,  concerning  the  termination  of  the  Jewish  polity  and 
independence,  soon  after  the  coming  of  the  Messiah 

Notwithstanding  the  world,  in  general,  has  shown  a  spirit 
of  hostility  and  contempt  for  the  remnant  of  Israel,  yet  they 
have  found  a  few,  in  every  age,  who,  either  from  motives  of 
policy  or  justice,  have  treated  them  with  kindness  and  re- 
spect^  The  first  Mahometan  caliphs,  a  number  of  the  Roman 
pontiffs,  and  some  of  the  Asiatic  and  European  sovereigns 
have  shown  them  friendship  and  protection.     Don  Solom'on! 
a  learned  and  illustrious  Jew  of  Portugal,  in  the  12th  century, 
^-as  raised  to  the  highest  military  command  in  that  kincrdom 
Casimir  the  Great,  of  Poland,  in  the  14th  century,  received 
the  Jews  as  refugees  into  his  kingdom,  and  granted  them 
extensive  privileges;  and  from  that  time  to  the  present   they 
have  been  more  numerous  in  that  country  than  in  any  other 
in  Europe. 

For  many  centuries,  this  persecuted  race  found  a  favorite 
asylum  in  Holland,  and,  by  their  dexterity  and  success  in 
commerce,  became  very  affluent. 

Cromwell,  seeing  the  benefit  which  the  Netherlands  had 
derived  from  this  money-making  and  money-lending  commu- 
nity, was  very  desirous  to  recall  them  to  England,  from  which 
they  had  been  exiled  about  three  hundred  and  fifty  years 
The  celebrated  Manasses  Ben  Israel  had  many  interviews 
with  the  Protector;  and  so  high  were  the  expectations  of  the 
Israelites,  from  the  clemency  and  authority  of  this  illustrious 


JE\IVS. 


209 


statesman,  that  tliey  began  to  look  up  to  liini  as  the  promised 
Messiah.  Arid,  ahhougli  Crouuvell's  friendly  proposals,  as 
to  their  recall,  were  overruled  by  the  bigoted  and  intolerant 
policy  ot'  the  times,  yet,  from  that  period,  they  have  found 
favor  and  protection  in  England,  and  have  been  much  more 
numerous  and  prosperous  there  than  formerly. 

In  France  and  the  United  States,  the  Jews  are  admitted  to 
equal  rights  with  all  other  citizens,  which  cannot  be  said  of 
any  other  nations  in  Christendom.  In  the  United  States,  they 
have  acquired  this  freedom,  of  course,  with  all  other  citizens 
of  this  free  country.  In  France,  they  were  admitted  to  it 
by  Bonaparte ;  and  afterwards,  in  1807,  by  his  directions,  they 
convened  a  Grand  Sanhedrim,  consisting,  according  to  an- 
cient custom,  of  70  members,  exclusive  of  the  president. 
The  number  and  distinction  of  the  spectators  of  this  San- 
hedrim greatly  added  to  the  solemnity  of  the  scene.  This 
venerable  assembly  passed  and  agreed  to  various  articles 
respecting  the  Mosaic  worship,  and  their  civil  and  ecclesi- 
astical concerns. 

The  extreme  aversion  of  the  Jews  to  every  thing  which 
bears  the  Christian  name,  and  their  obstinate  attachment  to 
their  ancient  religion,  have,  in  former  years,  discouraged  all 
attempts  to  convert  them  to  the  Christian  faith.  And  not 
only  has  their  conversion  been  neglected,  but  for  many  cen- 
turies they  have  been  persecuted,  plundered,  and  destroyed, 
by  those  who  have  called  themselves  Christians ;  they  have 
not  been  permitted  to  enter  their  churches  as  worshippers, 
nor  their  dwellings  as  guests,  nor  reside  in  their  territories, 
where  Pagans  and  Mahometans  have  found  an  unmolested 
abode.  While  we,  then,  blame  the  blindness  and  incredulity 
of  the  descendants  of  Abraham,  let  us  lament  the  folly  and 
unkindness  of  the  professed  disciples  of  the  mild  and  com- 
passionate Redeemer.  But  a  different  spirit  is  now  prevailing 
in  many  parts  of  Christendom,  and  a  new  era,  as  to  the  tribes 
of  Israel,  seems  about  to  burst  upon  the  world.  Societies 
are  formed  in  Europe  and  America  for  their  benefit,  and  a 
diaposition  is  said  to  be  increasing,  among  the  Jews,  favorable 
18*  N 


210 


INDIAN    UELIC.ION!!. 


totl.nt  Arossi,,!.  a,ul  that  religi„n  wliich  tl.oy  Imve  so  l..,u. 
lialcd  and  rcjccfcd. 

Tlio  I  istory  of  this  people  certainly  (orni.s  n  strikin^r  evi- 
''^^"^••"  <••  the  trnth  of  divine  n-velat.,,,..  They  are  a  Tivi... 
m..l  perpetual  nuracle.  continnin^r  t„  .snh.sist  as  a  distinct  ann 
peculiar  rare  for  upwards  of  three  thousand  years,  i..ter.nixed 
nn.onir  nlnu.st  all  the  nations  of  the  world,  llowiufr  forward  in 
n  (ull  and  continued  strean,,  like  the  waters  of  the  Rhone 
Without  nnxu..  with  the  waves  of  the  expansive  lake  throu.rh 
which  the  passage  lies  to  the  ocean  of  eternity.  ** 


I  :< 


INDIAN  RELIGIONS. 

"  Lo,  the  poor  Indian  !   whose  untutorpd  mind 
Soes  God  in  clyiub,  or  lieiirs  him  in  the  wind; 
Ills  soul  proud  science  nevor  tnught  to  stray 
Fur  as  the  soliir  walk,  or  mility  wny ; 
Yet  simple  nature  to  liis  hope  lias  given, 
Behind  the  cloud-topped  hill,  an  humbler  heaven  — 
Some  safer  world  in  depth  of  woods  embraced, 
Some  happier  island  in  the  watery  waste, 
Where  slaves  once  more  their  native  land  behold, 
No  fiends  torment,  no  Christians  thirst  for  gold.  * 
To  be,  contents  his  natural  desire; 
He  asks  no  angel's  wing,  no  seraph's  fire; 
But  thinks,  admitted  to  that  equal  sky. 
His  faitliful  dog  will  bear  him  company."  — Pope. 

The  natives  of  Canada  have  an  idea  of  the  Supreme 

Being;  and  they  all,  in  general,  agree  in  looking  upon  hinj 

as  the  First  Spirit,  and  the  Governor  and  tlie  Creator  of  the 

world.     It  is  said  that  almost  all  the  nations  of  the  Alcron- 

quin  language  give  this  Sovereign  Being  the  appellation  of 

the   Great   Hare.     Some,   again,   call    him    Michabou,   and 

others  Atahocan.     Most  of  them  hold  the  opinion  that  he 

was  born  upon  tne  ^v aters,  together  with  his  whole  court, 

entirely  compc  >j  .>f  foar-  boted  animals,  like  himself;  that 


INDIAN    Ur.l.KilONS. 


311 


ho  formed  tlio  o.inli  of  n  grain  of  aiiiid,  which  lie  took  from 
tho  hottoiii  of  thfi  ocean  ;  and  that  he  creatiMl  man  of  the 
bodies  of  the  dea<l  arjinials.  Tlicrc  arc,  likewise,  some  who 
mention  a  trod  of  th(!  waters,  who  opposed  the  desi^rrts  of  the 
Cireat  IIar(!,  <»r,  at  kiast,  refused  to  he  assistinj^  to  him.  This 
god  is,  uccorchntr  to  some,  the  Great  Tiger.  They  have  a 
third,  called  Matcomek,  whom  they  invoke  in  the  winter 
season. 

The  A'^reskoni  of  the  TFuron.s,  and  the  Agreskousc  of  the 
Iro(jnoi8,  is,  in  the  opinion  of  these  nations,  the  Sovereign 
Being,  and  tlie  god  of  war.  These  Indians  do  not  give  the 
same  original  to  mankind  with  the  Alg(m<piins;  they  do  not 
ascend  so  hiuh  as  the  first  creation.  According  to  them,  there 
were,  in  the  beginning,  six  men  in  the  world;  and,  if  you  ask 
them  who  placed  them  there,  they  answer  you,  they  do  not 
know. 

The  gods  of  the  Indians  have  bodies,  and  live  much  in 
the  same  manner  as  themselves,  but  without  any  of  those 
inc(mveniences  to  which  they  are  subject.  The  word  spirit, 
among  them,  signifies  only  a  being  of  a  more  excellent  na- 
ture than  others. 

According  to  the  Iroquois,  in  the  third  generation  there 
came  a  deluge,  in  which  not  a  soul  was  saved;  vso  that,  in 
order  to  repeople  the  earth,  it  was  necessary  to  change 
beasts  into  men. 

Beside  the  First  Being,  or  the  Great  Spirit,  they  hold  an 
infinite  number  of  genii,  or  inferior  spirits,  both  good  and 
evil,  who  have  each  their  peculiar  form  of  worship. 

They  ascribe  to  these  beings  a  kind  of  immensity  and 
omnipresence,  and  constantly  invoke  them  as  the  guardians 
of  mankind.  But  they  never  address  themselves  to  the  evil 
genii,  except  to  beg  of  them  to  do  them  no  hurt. 

They  believe  in  the  immortality  of  the  soul,  and  say  that 
the  region  of  their  everlasting  abode  lies  so  far  westward, 
that  the  souls  are  several  months  in  arriving  at  it,  and  have 
vast  difficulties  to  surmount.  The  happiness  which  they 
hope  to  enjoy  is  not  believed  to  be  the    ecompense  of  »'irtue 


212 


INDIAN    R.i.:LIGIONS. 


I H. 


i  "•> 


V  M 


i  .1  Ll 


If  i 


m  f » 


o..ly;  but  to  have  been  a  good  hu,„or,  brave  i„  war  &c    are 
o,.or,t,  wh,cl,  entitle  then  to  this  p,,radi„e.  wh  ch  U,  e^ 

b  .sed  vnl,  perpetual  .priug,  „.hose  forests  abound  with 
I  me,  whose  nve.-s  swar,„  with  fi.h,  where  famine  is  neve, 
rut^and  unutterrupted  plenty  shall  be  enjoyed  without  labor 

The  natives  of  New  E.voland  believed  not  only  apluralitv 

wor!d  ?  T^r^'V""  '°'""''  "-  --''^  nation  of  he 
world,  but  they  made  deities  of  every  thing  they  in,a.i„  d  to 
be  great,  powerful,  beneficial,  or  hurtful  to  Jankir'd      Ye" 

west  regmns  of  the  heavens,  to  be  superior  to  all  the  rest 
colJ::'?"^  !""'".  ""^  ""^<^  K,chta„,who  at  first  at 

St™  i;;  "  '"'"'""■  """''  "  ">'••"  -d  "Oman  out  ot  , 
stoue,  but,  upon  some  d.slike,  destroyed  them  a^ain  •  and 
.ben  made  .another  couple  out  of  a 'tree,  frl  "„  "m  d" 

be  scattered  and  dispersed  ,„to  countries  so  remote  from  one 

tof^^Z  ?"""  '^'!t-  '''"'  "°''^™''  •"- «"?-""  oZ 

o  be  a  good  be,ng,  and  paid  a  sort  of  aeknowledgraent  to 
1.™  for  plenty,  victory,  and  other  benefits.  ^ 

he  devd,)  of  whom  they  stood  i„  greater  awe.  and  wor 
sh.ppcd  uierely  from  a  principle  of  fear 

them"  w":f'''f''°  7'  "■"  """""""^  ""''^^'^  ™™? 
kTcT;  r  ^'T     "'"  *"'  """y  ''"'•I'  'tieir  souls  go  to 

Kichtan  where  they  n,eet  their  friends,  and  enjoy  all  man! 
ner  of  pleasures;  when  wicked  n,en  die.  they  go  to  Kicr"n 
also  hut  are  co.nmanded  to  walk  aw.ay,  and  Lnder  about  n 
i-estless  discontent  and  darkness  forever 

Jcfscv  wh  ""'"'",  °f,""  "'"''  ''^"P'^'  "'«  I"*--  in  New 
were  onlv  1  ree'T  '''  f  "'"^  "'"  '""'''•  ^"P""-^  ">"« 

-on  plexion,  viz.,  English,  negroes,  and  themselves 

.    -c„   nno    made    them   did   not   make   us,   bu« 


INDIAN    Rr,LlGI0N3. 


213 


thai  the/  were  created  after  the  white  people;  ami  it  is  prob- 
able they  supposed  their  God  gained  some  special  skill  by 
seeing  the  white  people  made,  and  so  made  them  better;  for 
it  is  certain  they  considered  themselves  and  their  methods 
of  living,  which  they  said  their  God  expressly  prescribed  for 
them,  vastly  preferable  tc  the  white  people  and  their  methods. 

With  regard  to  a  future  state  of  existence,  many  of  them 
imai.nned  that  the  Chichung,  i.  e.,  the  shadow,  or  what  survives 
the  body,  will,  at  death,  go  southward,  to  some  unknown, 
but  curious  place,  —  will  enjoy  some  kind  of  happiness,  such 
as  hunting,  feasting,  dancing,  or  the  like;  and  what  they 
suppose  will  contribute  much  to  their  happiness  in  the  next 
state,  is,  that  they  shall  never  be  weary  of  these  entertain 
ments. 

Those  who  have  any  notion  about  rewards  end  sufferings 
in  a  future  state,  seem  to  imagine  that  most  will  be  happy, 
and  that  in  the  delightful  fields,  chasing  the  game,  or  re- 
posing themselves  with  their  families ;  but  the  poor,  frozen 
sinners  cannot  stir  one  step  towards  that  sunny  region. 
Nevertheless,  their  misery  has  an  end;  it  is  longer  or  short- 
er, according  to  the  degree  of  their  guilt ;  and,  after  its  ex- 
piation, they  are  permitted  to  become  inhabitants  of  the 
Indian  paradise. 

The  Indians  of  Virginia  gave  the  names  of  Ohce,  Quioc' 
cos,  or  Khoasa,  to  the  idol  which  they  worshipped.  These 
names  might  possibly  be  so  many  epithets,  which  they  varied 
according  to  the  several  functions  they  ascribed  to  this  deity, 
or  the  different  notions  they  might  form  to  themselves  ot  it  in 
their  religious  exercises  and  common  discourses.  Moreover, 
they  were  of  opinion  that  this  idol  is  not  one  sole  being,  but 
that  there  were  many  more  of  the  same  nature,  besides  the 
tutelary  gods.  They  gave  the  general  name  of  Quioccos  to 
all  these  genii,  or  beings,  so  that  the  name  of  Kiwasa  might 
be  particularly  applied  to  the  idol  in  question 

These  savages  consecrated  chapels  and  oratories  to  this 
deity,  in  which  the  idol  was  often  represented  under  a  variety 
of  shapes.    They  even  kept  some  of  these  in  the  most  retired 


!;     I 


2A 


INDIAN    RELIGIONS. 


parts  of  their  houses,  to  whom  they  connnunicated  their 
alluirs,  and  consulted  tliem  upon  occasion.  In  this  case  they 
inade  use  of  tliem  in  tl,e  quality  of  tutelary  gods,  from  uhun, 
they  supposed  they  received  blessings  on  their  fumiiies 

llie  sacerdotal  vestment  of  their  priests  was  like  a 
woman's  petticoat  plaited,  which  they  put  about  their  neck, 
and  tied  over  the  right  shoulder;  but  they  always  kept  one 
arm  out,  to  use  it  as  occasion  required.  This  cloak  was 
made  round  at  bottom,  and  descended  no  lower  than  the 
.mddle  of  the  thigh ;  it  was  made  of  soft,  well-dressed  skins, 
with  the  hair  outwards. 

These  priests  shaved  their  heads  close,  the  crown  except- 
ed,  where  they  left  only  a  little  tuft,  that  reached  from  the 
op  of  the  forehead  to  the  nape  of  tlie  neck,  and  even  on  the 
top  of  the  forehead.     They  here  left  a  border  of  hair,  which 
whether  It  was  owing  to  nature,  or  the  stiffness  contracted 
by  the  fat  and  colors  with  which  they  daubed  themselves, 
bristled  up,  and  came  forward  Jikethecorner  of  asquare  cap 
The  natives  of  Virginia  had  a  great  veneration  for  their 
priests;  and  the  latter  endeavored  to  procure  it,  by  daubincr 
themselves  all  over  in  a  very  frightful  manner,  dressing  them! 
selves  in  a  very  odd  habit,  and  tricking  up  their  hair  lifter  . 
very  whimsical  manner.    Every  thing  they  said  was  considered 
as  an  oracle,  and  made  a  strong  impression  on  the  minds  of 
the  people;  they  often  withdrew  from  society,  and  lived  in 
woods  or  in   luts,  far  removed  from  any  habitation.     The> 
were  difficult  of  access,  and  did  not  give  themselves  any 
rouble  about  provisions,  because  care  was  always  taken  to 
set  food  for  them  near  their  habitations.     They  were  always 
addressed  in  cases  of  great  necessity.     They  also  acted  in 
he  quality  of  physicians,  because  of  the  great  knowledge 
they  were  supposed  to  have  of  nature.     In  fine,  peace  or  war 
wa.  determined  by  their  voice;  nor  was  any  thing  of  impor- 
tance  undertaken  without  first  consuitincr  tiiem 

They  had  not  any  stated  times  nor  fi"xed  days,  on  which 

hey  celebrated  their  festivals,  but  they  regulated  them  only 

by  the  different  seasons  of  the  year;  as,  for  instance,  the) 


DKISTS. 


215 


celebrated  one  day  at  the  arrival  of  their  wild  birds,  another 
upon  the  return  of  the  hunting  season,  and  for  the  maturity 
of  their  fruits;  but  the  greatest  festival  of  all  was  at  harvest 
time.  They  then  spent  several  days  in  diverting  themselves, 
and  enjoyed  most  of  their  amusements,  such  as  martial 
dances  and  heroic  songs. 

After  their  return  from  war,  or  escaping  some  danger, 
they  lighted  fires,  and  made  merry  about  them,  each  having 
his  gonrd-bottle,  or  his  little  bell,  in  his  hand.  Men,  women, 
and  children,  often  danced  in  a  confused  manner  about  these 
fires.  Their  devotions,  in  general,  consisted  only  if  accla- 
mations of  joy,  mixed  with  dunces  and  songs,  except  in 
seasons  of  sorrow  and  affliction,  when  they  were  changed 
into  bowlings.  The  priests  presided  at  this  solemnity, 
dressed  in  their  sacerdotal  ornaments,  part  of  which  were 
the  gourd-bottle,  the  petticoat  above  mentioned,  and  the 
serpents'  or  weasels'  skins,  the  tails  of  which  were  dexter- 
ously tied  upon  their  heads  like  a  tiara,  or  triple  crown. 
These  priests  began  the  song,  and  always  opened  the  reli- 
crious  exercise,  to  which  they  often  added  incantations,  part 
of  the  mysteries  of  which  were  comprehended  in  the  songs. 
The  noise,  the  gestures,  the  wry  faces,  in  a  word,  every  thing, 
contributed  to  render  these  incantations  terrible. 


DEISTS. 


The  Deists  believe  in  a  God,  but  reject  a  written  revela- 
tion from  him.  They  are  extravagant  in  their  encomiums 
on  natural  religion,  though  they  differ  much  respecting  its 
nature,  extent,  obligation,  and  importance.  Dr.  Clarke,  in 
his  treatise  on  Deism,  divides  them  into  four  classes,  accord- 
ing to  the  number  of  articles  comprised  in  their  creed. 

The  first  are  such  as  pretend  to  believe  the  existence  of 
m  eternal,  infinite,  independent,  intelligent  Being,  and  who, 


216 


DEISTS. 


wli 


:i! 


to  avoid  the  name  of  Epicurean  Atheists,  teach  also  that  this 
Supreme  Bein<r  made  tlie  world;  though,  at  the  sau)e  time, 
they  agree  with  the  Epicureans  in  this  — that  they  fancy  God 
does  not  at  all   concern  himself  in  the  government  of  the 
world,  nor  has  any  regard  to,  or  care  of,  what  is  done  therein. 
The  second  sort  of  Deists  are  those  who  believe  not  only 
the  being,  but  also  the  providence,  of  God,  with  respect  to 
the  natural  world,  but  who,  not  allowing  any  difference  be- 
tween moral  good  and  evil,  deny  that  God  takes  any  notice 
of  the  morally  good  or  evil   actions  of  men;   these  things 
depending,  as  they  imagine,  on  the  arbitrary  constitution  of 
human  laws. 

A  third  sort  of  Deists  there  are,  who,  having  right  appre- 
hensions concerning  the  natural  attributes  of"  God  and  his 
all-governing  providence,  and  some  notion  of  his  moral  per- 
fections also,  yet,  being  prejudiced  against  the  notion  of  the 
immortality  of  the  soul,  believe  that  men  perish  entirely  at 
death,  and  that  one  generation  shall  perpetually  succeed 
another,  without  any  further  restoration  or  renovation  of 
things. 

A  fourth  and  last  sort  of  Deist  are  such  as  believe  the 
existence  of  a  Supreme  Being,  together  with  his  providence 
in  the  government  of  the  world ;  also  all  the  obligations  of 
natural  religion,  but  so  far  only  as  these  things  are  discov- 
erable, by  the  lighi  of  nature  alone,  without  believing  any 
divine  revelation. 

These,  the  learned  author  observes,  are  the  only  true 
Deists ;  but,  as  their  principles  would  naturally  lead  them  to 
embrace  the  Christian  revelation,  he  concludes  there  is  now 
no  consistent  scheme  of  Deism  in  the  world.  Dr.  Clarke 
then  adds,  "The  heathen  phibsophers  —  those  few  of  them 
who  taught  and  lived  up  to  the  obligations  of  natural  religion 
—  had,  indeed,  a  consistent  scheme  of  Deism,  as  far  as  it  went. 
But  the  case  is  not  so  now;  the  same  scheme  is  not  any 
onger  consistent  with  its  own  principles;  it  does  not  now 
lead  men  to  embrace  revelation,  as  it  then  taught  them  to 
nope  for  it.     Deists  in  our  days,  who  reject  revelation  when 


ATHEISTS. 


217 


offered  to  them,  are  not  such  men  as  Socrates  and  Cicero 
were;  but,  under  pretence  of  Deism,  it  is  plain  they  are 
generally  ridiculers  of  all  that  is  truly  excellent  in  natural 
religion  itself  Their  trivial  and  vain  cavils;  their  mocking 
and  ridiculing  without  and  before  examination ;  their  direct- 
ing the  whole  stress  of  objections  against  particular  customs, 
or  particular  and  perhaps  uncertain  opinions  or  explications 
of  opinions,  without  at  all  considering  the  main  body  of 
religion ;  their  loose,  vain,  and  frothy  discourses ;  and,  above 
all,  their  vicious  and  immoral  lives,  —  show,  plainly  and  un 
deniably,  that  they  are  not  real  Deists,  but  mere  Atheists,  and, 
consequently,  not  capable  to  judge  of  the  truth  of  Chris- 
tianity." 

Dr.  Paley  observes,  "Of  what  a  revelation  discloses  to 
mankind,  one,  and  only  one,  question  can  be  properly  asked . 
—  Was  it  of  importance  to  mankind  to  know  or  to  be  better 
assured  of?  In  this  question,  when  we  turn  our  thoughts  to 
the  great  Christian  doctrine  of  a  resurrection  from  the  dead 
and  a  future  judgment,  no  doubt  can  be  possibly  entertained 
He  who  gives  me  riches  or  honors  does  nothing;  he  who 
even  gives  me  health,  does  little  in  comparison  with  that 
which  lays  before  me  just  grounds  for  expecting  a  restora- 
tion to  life,  and  a  day  of  account  and  retribution,  which 
thing  Christianity  hath  done  for  millions." 


ATHEISTS. 

The  Atheists  are  those  who  deny  the  existence  of  God ; 
this  is  called  speculative  Atheism.  Professing  to  believe  in 
God,  and  yet  acting  contrary  to  this  belief,  is  called  practica* 
Atheism.  Absurd  and  irrational  as  Atheism  is,  it  has  had 
its  votaries  and  martyrs.  In  the  seventeenth  century,  Spi- 
nosa  was  its  noted  defender.  Lucilio  Venini,  a  native  of 
Naples,  also  publicly  taught  Atheism  in  France;  and,  being 
19 


218 


ATHEISTS. 


■  II 


Jl     f^ 


^n 


convicted  of  it  at  Toulouse,  was  condemned  and  executed  in 
1619.  It  has  been  questioned,  however,  whether  any  man 
ever  seriously  adopted  such  a  principle. 

Archbishop  Tillotson  says,  "  I  appeal  to  any  man  of  reason, 
whether  any  thing  can  be  more  unreasonable  than  obstinately 
to  impute  an  effect  to  chance,  which  carries  in  the  very  face 
of  it  all  the  arguments  and  characters  of  a  wise  design  and 
contrivance.  Was  ever  any  considerable  work  in  which 
there  were  required  a  great  variety  of  parts,  and  a  regular  and 
orderly  disposition  of  those  parts,  done  by  chance  ?  Will 
chance  fit  means  to  ends,  and  that  in  ten  thousand  instances, 
and  not  fail  in  any  one  7  How  often  might  a  man,  after  he 
had  jumbled  a  set  of  letters  in  a  bag,  fling  them  out  upon  the 
ground,  before  they  would  fall  into  an  exact  poem  !  yea,  or  so 
much  as  make  a  good  discourse  in  prose !  And  may  not  a 
little  book  be  as  easily  made  by  chance  as  the  great  volume 
of  the  world  ?  How  long  might  a  man  be  in  sprinkling  col- 
ors upon  canvass  with  a  careless  hand,  before  they  wouJd 
happen  to  make  the  exact  picture  of  a  man !  And  is  a  man 
easier  made  by  chance  than  his  picture  ?  How  long  might 
twenty  thousand  blind  men,  who  should  be  sent  out  from 
several  remote  parts  of  England,  wander  up  and  down  before 
they  would  all  meet  upon  Salisbury  Plain,  and  fall  into  rank 
and  file  in  the  exact  order  of  an  army !  And  yet  this  is 
much  more  easy  to  be  imagined  than  how  the  innumerable 
blind  parts  of  matter  should  rendezvous  themselves  into  a 
world.  A  man  that  sees  Henry  the  Seventh's  chapel  at 
Westminster,  might  with  as  good  reason  maintain  (yea,  with 
much  better,  considering  the  vast  difference  betwixt  that 
little  structure  and  the  huge  fabric  of  the  world)  that  it  wag 
never  contrived  or  built  by  any  means,  but  that  the  stones  did 
by  chance  grow  into  those  curious  figures  into  which  they 
seem  to  have  been  cut  and  graven;  and  that,  upon  a  time,  (as 
tales  usually  begin,)  the  materials  of  that  building  —  the  stone, 
mortar,  timber,  iron,  lead,  and  glass  —  happily  met  together, 
and  very  fortunately  ranged  themselves  into  that  delicate 
order  in  which  we  see  them  now,  so  close  compacted,  that  it 


PANTHEISTS. 


21^ 


must  be  a  very  great  chance  that  parts  them  agaiu.  What 
would  the  world  think  of  a  man  that  should  advance  such  an 
opinion  as  this,  and  write  a  book  for  it  1  If  they  would  do 
him  right,  they  ought  to  look  upon  him  as  mad ;  but  yet  with 
a  little  more  reason  than  any  man  can  have  to  say  that  the 
world  was  made  by  chance,  or  that  the  first  men  grew  up  out 
of  the  earth  as  plants  do  now.  For  can  any  thing  be  more 
ridiculous,  and  against  all  reason,  than  to  ascribe  the  produc- 
tion of  men  to  the  first  fruitfulness  of  the  earth,  without  so 
much  as  one  instance  and  experiment,  in  any  age  or  history, 
to  countenance  so  monstrous  a  supposition  ?  The  thing  is,' 
at  first  sight,  so  gross  and  palpable,  that  no  discourse  about 
It  can  make  it  more  apparent.  And  yet  these  shameful  beg- 
gars of  principles  give  this  precarious  account  of  the  original 
of  things;  assume  to  themselves  to  be  the  men  of  reason,  the 
great  wits  of  the  world,  the  only  cautious  and  wary  persons, 
that  hate  to  be  imposed  upon,  that  must  have  convincing 
evidence  for  every  thing,  md  can  admit  of  nothing  without  a 
clear  demonstration  of  it 

Lord  Bacon  remarks,  that  "  A  little  philosophy  inclineth  a 
man's  mind  to  Atheism,  but  depth  in  philosophy  bringeth 
men's  minds  about  to  religion ;  for,  while  the  mind  of  man 
looketh  upon  second  causes  scattered,  it  may  rest  in  them, 
and  go  no  farther ;  but  when  it  beholdeth  the  chain  of  them 
confederated  and  linked  together,  it  must  needs  fly  to  Provi- 
dence and  Deity." 


PANTHEISTS. 

Abner  Kneeland's  «  Philosophical  Creed,"  as  he  terms  it, 
is  probably  a  good  definition  of  the  views  of  those  who  con^ 
eider  the  universe  as  an  immense  animal, 

"  Whose  body  nature  is,  and  God  the  soul." 

Mr.   Knceland  says,  ''  I   believe   in   the  existense    of   a 


2Q0 


MAHOMETANS. 


universe  of  suns  and  planets,  among  which  there  is  one  sun 
belonging  to  our  planetary  system  ,  and  that  other  suns,  being 
more  remote,  are  called  stars ;  but  that  they  are  indeed  suns 
to  other  planetary  systems.    I  believe  that  the  whole  universe 
is  NATURE,  and  that  the  word  nature  embraces  the  whole 
universe^  and  that  God  and  Nature,  so  far  as  we  can  attach 
any  rational  idea  to  either,  are  perfectly  synonymous  terms. 
Hence  I  am  not  an  Atheist,  but  a  Pantheist  ;  that  is,  in- 
stead  of  believing  there  is  no  God,  I  believe   that,  in   the 
abstract,  all  is  God ;  and  that  all  power  that  is,  is  in  God,  and 
that  there  is  no  power  except  that  which  proceeds  from  God. 
I  believe  that  there  can  be  no  will  or  intelligence  where  there 
is  no  sense,  and   no   sense  where  there  are  no  organs    of 
sense ;  and  hence  sense,  will,  and  intelligence,  is  the  effect, 
and   not  the  cause,  of  organization.     I   believe  in  all  that 
logically  results  from  those  premises,  whether  good,  bad,  or 
indifferent.     Hence  I   believe  that  God  is  all  in  all;    and 
that  it  is  in  God  we  live,  move,  and  have  our  being ;  and 
that  the  whole  duty  of  man  consists  in  living  as  long  as  he 
can,  and  in  promoting  as  much  happiness  as  he  can  while  he 
lives." 


MAHOMETANS. 


Mahometanism  is  a  scheme  of  religion  formed  and  propa- 
gated by  Mahomet,  who  was  born  at  Mecca,  A.  D.  569,  and 
died  at  Medina,  in  632. 

His  system  is  a  compound  of  Paganism,  Judaism,    and 
Christianity;  and  the  Koran,  which  is  their  Bible,  is  held  ii> 
great  reverence.     It  is  replete  with  absurd  representations 
and  is  supposed  to  have  been  written  by  a  Jew.     The  most 
eloquent  passage  is  allowed  to  be  the  following,  where  God 

is  infoduced,  bidding  the  waters  of  the  deluge  to  cease  : 

"  Earth,  swallow  up  the  waters ;  heaven,  draw  up  those  thou 


MAHOMETANS. 


tfSJ 


ion 


hast  poured  out ;  immediately  the  waters  retreated,  the  com- 
mand of  God  was  obeyed,  the  ark  rested  on  the  mountains, 
and  these  words  were  heard  — «  Woe  to  the  wicked ! '  " 

This  religion  is  still  professed  and  adhered  to  by  the  Turks 
and  Persians,  and  by  several  nations  in  Asia  and  Africa. 
The  best  statistical  writers  estimate  the  number  of  Mahome- 
tans in  the  world  at  about  one  hundred  and  forty  millions. 
Mahomet  descended  from  an  honorable  tribe,  and  from 
the.  noblest  family  of  that  tribe  ;  yet  his  original  lot  was  pov- 
erty. By  his  good  conduct,  he  obtained  the  hand  of  a  widow 
of  wealth  and  respectability,  and  was  soon  raised  to  an  equal- 
ity with  the  richest  people  in  Mecca. 

Soon  after  his  marriage,  he  formed  the  scheme  of  establish- 
ing a  new  religion,  or,  as  he  expressed  it,  of  replanting  the 
only  true  and  ancient  one  professed  by  Adam,  Noah,  Abra- 
ham, Moses,  Jesus,  and  all  the  prophets,  by  destroying  the 
gross  idolatry  into  which  most  of  his  countrymen  had  fallen, 
and  weeding  out  the  corruptions  and  superstitions  which  the 
later  Jews  and  Christians  had,  as  he  thought,  introduced  into 
their  religion,  and  reducing  it  to  its  original  purity,  which 
consisted  chiefly  in  the  worship  of  one  God. 

The  Mahometans  divide  their  religion  into  two  general 
paris,  faith  and  practice,  of  which  the  first  is  divided  into  six 
distinct  branches  — belief  in  God,  in  his  angels,  in  hisScrip- 
ip.  his  prophets,  in  the  resurrection  and  final  judgment, 
God's  absolute  decrees.     The  points  relating  to  prac^ 
t  ,  irayer,  with  washings,  alms,  fasting,  pilgrimage  to 

Mt..c.cd,  and  circumcision. 

They  believe  that  both  Mahomet  and  those  among  his  fol- 
lowers who-  are  reckoned  orthodox,  had,  and  continue  to 
have,  just  and  true  notions  of  God,  and  that  his  attributes 
appear  so  plain  from  the  Koran  itself,  and  all  the  Mahometan 
divmes,  that  it  would  be  loss  of  time  to  refute  those  who 
suppose  the  God  of  Mahomet  to  be  different  from  the  true 
God,  and  only  a  fictitious  deity,  or  idol  of  his  own  creation 

They  believe  that  the  existence  of  angels,  and  thpir  purity, 
are  absolutely  required  to  be  believed  in  the  Koran  :  and  hi 
19* 


MAHOMETANS. 


Mi 


¥ 


IS  reckoned  an  infidel  who  denies  there  are  such  beinffs.  or 
hates  any  of  them,  or  asserts  any  distinction  of  sexes  among 
them.  They  believe  them  to  hiive  pure  and  subtile  bodies, 
created  of  fire ;  that  they  neither  eat,  drink,  nor  jm)i)iif,'atG 
their  species  ;  that  they  have  various  forms  and  offices,  some 
adoring  God  in  difterent  postures,  olhers  singing  praises  to 
him,  or  interceding  for  mankind.  They  hold  that  some  of 
them  are  employed  in  writing  down  the  actions  of  men 
others  in  carrying  the  throne  of  God,  and  other  services. 

As  to  the  Scriptures,  the  Mahometans  are  taught  by  the 
Koran,  that  God,  in  divers  ages  of  the  world,  gave  revelations 
of  his  will  in  writing  to  several  prophets,  the  whole  and  every 
one  of  which  it  is  absolutely  necessary  for  a  good  Moslem  to 
believe.  The  number  of  these  sacred  books  were,  accoi-ding 
to  them,  one  hundred  and  four ;  of  which  ten  were  given  to 
Adam,  fifty  to  Seth,  thirty  to  Edris  or  Enoch,  ten  to  Abraham, 
and  the  other  four,  being  the  Pentateuch,  the  Psalms,  the 
Gospel,  and  the  Koran,  were  successively  delivered  to  Moses, 
David,  Jesus,  and  Mahomet ;  which  last  being  the  seal  of  the 
propnets,  those  revelations  are  now  closed,  and  no  more  are 
to  be  expected.  All  these  divine  books,  except  the  four  last, 
they  agree  now  to  be  entirely  lost,  and  their  contents  unknown, 
though  the  Sabians  have  several  books  which  they  attribute 
to  some  of  the  antediluvian  prophets.  And  of  those  four,  the 
Pentateuch,  Psalms,  and  Gospel,  they  say,  have  undergone 
so  many  alterations  and  corruptions,  that,  though  there  may 
possibly  be  some  part  of  the  true  word  of  God  therein,  yet  no 
credit  is  to  be  given  to  the  present  copies  in  the  hands  of  the 
Jews  and  Christians. 

They  believe  that  the  number  of  the  prophets  which  have 
been  from  time  to  time  sent  by  God  into  the  world,  amounts 
to  no  less  than  224,000,  according  to  one  Mahometan  tradi- 
tion ;  or  to  124,000,  according  to  another  ;  among  whom  313 
were  apostles,  sent  with  special  commissions  to  reclaim  man- 
kind from  infidelity  and  superstition ;  and  six  of  them  brought 
new  laws  or  dispensations,  which  successively  abrogated  tha 
preceding :  these  were  Adam,  Noah,  Abraham,  Moses,  Jesus, 


4 


MAllOMF.TANS. 


2^3 


and  Mahomet.  All  the  proph('ts  in  general  the  Mahoincinn^ 
believe  to  have  been  freed  from  great  sina  and  errors  of  coi> 
Bcqncnce,  and  professors  of  one  and  the  same  religion,  that 
is,  Islainism,  notwithstanding  the  diilerent  laws  and  institu- 
tions wiiich  they  observed.  They  allow  of  degrees  among 
them,  and  hold  some  of  them  to  be  more  excellent  and  hon- 
orable than  others.  The  first  place  they  give  to  the  revealers 
and  establishers  of  new  dispensations,  and  the  next  to  the 
apostles. 

They  believe  in  a  general  resurrection  and  a  future  judg- 
ment. 

The  time  of  the  resurrection  the  Mahometans  allow  to  be 
a  perfect  secret  to  all  but  God  alone  ;  the  angel  Gabriel  him- 
self acknowledging  his  ignorance  in  this  point,  when  Mahom- 
et asked  him  about  it.  However,  they  say  the  approach  of 
that  day  may  be  known  from  certain  signs  which  are  to  pre- 
cede it. 

After  the  examination  is  past,  and  every  one's  work  weighed 
in  a  just  balance,  they  say  that  mutual  retaliation  will  follow, 
according  to  which  every  creature  will  take  vengeance  one 
of  another,  or  have  satisfaction  made  them  for  the  injuries 
which  they  have  suffered.  And,  since  there  will  then  be  no 
other  way  of  returning  like  for  like,  the  manner  of  giving 
this  satisfaction  will  be  by  taking  away  a  proportional  part  of 
the  good  works  of  him  who  offered  the  injury,  and  adding  it 
to  those  of  him  who  suffered  it ;  which  being  done,  if  the 
angels  (by  whose  ministry  this  is  to  be  performed)  say,  ''Lord 
we  have,  given  to  every  one  his  due,  and  there  remaineth  oj 
this  perso7i's  good  works  so  much  as  equalleth  the  weight  of  an 
ant,"  God  will,  of  his  mercy,  cause  it  to  be  doubled  unto  him, 
that  he  may  be  admitted  into  paradise ;  but  if,  on  the  con 
trary,  his  good  works  be  exhausted,  and  there  remain  evil 
works  only,  and  there  be  any  who  have  not  yet  received  sat 
isfaction  from  him,  God  will  order  that  an  equal  weight  of 
their  sins  be  added  unto  his,  that  he  may  be  punished  for 
them  in  their  stead,  and  he  will  be  sent  to  hell  laden  with 
both.     This  will  be  the  method  of  God's  dealing  with  man- 


S^24 


MAIIUMCTANJ. 


i; 


kind.  As  to  brutes,  ailer  they  shall  have  likewise  taken 
vengeance  of  one  another,  he  will  command  them  to  be 
changed  into  dust;  wicked  men  being  reserved  to  more 
grievous  punishment,  so  that  they  shall  cry  out,  on  hearing 
this  sentence  passed  on  the  brules,  "  Would  to  God  that  we 
wtn  dust  also  !  " 

The  triiUs  being  over,  and  the  assembly  dissolved,  the  Ma- 
hometjuis  hold  that  those  who  are  to  be  admitted  into  para 
disc  will  take  the  right  hand  way,  and  those  who  are  destined 
into  hell-fire  will  take  the  left ;  but  both  of  them  must  first 
pass  the  bridge  called  in  Arabic  al  Sirat,  which,  they  say,  ia 
laid  over  the  midst  of  hell,  and  described  to  be  finer  than  a 
hair,  and  sharper  than  the  edge  of  a  sword ;  so  that  it  seems 
very  difficult  to  conceive  how  any  one  shall  be  able  to  stand 
upon  it;  for  which  reason  most  of  the  sect  of  the  Motazalites 
reject  it  as  a  fable;  though  the  orthodox  think  it  a  sufficient 
proof  of  the  truth  of  this  article,  that  it  was  seriously  affirmed 
by  him  who  never  asserted  a  falsehood,  meaning  their  prophet, 
who,  to  add  to  the  difficulty  of  the  passage,  has  likewise  de^ 
Glared  that  this  bridge  is  beset  on  each  side  with  briers  and 
hooked  thorns,  which  will,  however,  be  no  impediment  to  the 
good ;  for  they  shall  pass  with  wonderful  ease  and  swiftness, 
like  lightning,  or  the  wind,  Mahomet  and  his  Moslems  lead- 
ing the  way ;  whereas  the  wicked,  what  with  the  slipperiness 
and  extreme  narrowness  of  the  path,  the  entangling  of  the 
thorns,  and  the  extinction  of  the  light  which  directed  the 
former  to  paradise,  will  soon  miss  their  footing,  and  fall  down 
headlong  into  hell,  which  is  gaping  beneath  them. 

As  to  the  punishment  of  the  wicked,  the  Mahometans  are 
taught  that  hell  is  divided  into  seven  stories  or  apartments, 
one  below  another,  designed  for  the  reception  of  as  many 
distinct  classes  of  the  damned. 

The  first,  which  they  call  Jehenan,  they  say,  will  be  the 
receptacle  of  those  who  acknowledged  one  God,  that  is,  the 
wicked  Mahometans ;  who,  after  having  been  punished  ac- 
cording to  their  demerits,  will  at  length  be  released ;  the 
aecond,  named  Ladha,  they  assign  to  the  Jews ;  the  third, 


MAilOMETANS. 


226 


named  al  Ifotama,  to  the  Christians ;  the  fourth,  named  ai 
Sair,  to  the  SabianH;  the  fiilh,  named  Sakar,  to  the  Mari- 
ans; the  sixth,  named  al  Juhin,  to  the  idolaters;  and  the 
seventh,  which  is  the  lowest  and  worst  of  all,  and  is  called  al 
Jlowyat,  to  the  hypocrites,  or  those  who  outwardly  professed 
some  religion,  but  in  their  hearts  were  of  none.  Over  each 
of  these  apartments  they  believe  there  will  be  set  a  guard  of 
angels,  nineteen  in  number  ;  to  whom  the  damned  will  con- 
fess the  just  judgment  of  God,  and  beg  them  to  intercede 
with  him  for  some  alleviation  of  their  pain,  or  that  they  may 
be  delivered  by  being  annihilated. 

Mahomet  has,  in  his  Koran  and  traditions,  been  very  exact 
in  describing  the  various  torments  of  hell,  which,  according 
to  him,  the  wicked  will  suffer,  both  from  intense  heat  and 
excessive  cold.  The  degrees  of  these  pains  will  also  vary  in 
proportion  to  the  crimes  of  the  sufferer,  and  the  apartment 
he  is  condemned  to;  and  he  who  is  punished  the  most 
lightly  of  all  will  be  shod  with  shoes  of  fire,  the  fervor  of 
which  will  cause  his  skull  to  boil  like  a  caldron.  The  con- 
dition of  these  unhapi)y  wretches,  as  the  same  prophet  teaches, 
cannot  be  properly  called  either  life  or  death ;  and  their  mis- 
ery will  be  greatly  increased  by  their  despair  of  being  ever 
delivered  from  that  place,  since,  according  to  that  frequent  ex- 
pression in  the  Koran,  they  must  remain  therein  forever.  It 
must  be  remarked,  however,  that  the  infidels  alone  will  be  liable 
to  eternity  of  damnation;  for  the  Moslems,  or  those  who  have 
embraced  the  true  religion,  and  have  been  guilty  of  heinous 
sins,  will  be  delivered  thence  after  they  shall  have  expiated 
their  crimes  by  their  sufferings.  The  time  which  these  be- 
lievers shaL  be  detained  there,  according  to  a  tradition  handed 
down  from  their  prophet,  will  not  be  less  than  nine  hundred 
years,  nor  more  than  seven  thousand.  And,  as  to  the  manner 
of  their  delivery,  they  say  that  they  shall  be  distinguished  by 
the  marks  of  prostration  on  those  parts  of  their  bodies  with 
which  they  used  to  touch  the  ground  in  prayer,  and  over 
which  the  fire  will  therefore  have  no  power  ;  ?ix\d  that,  bcinf* 
known  by  this  characteristic,  they  will  be  released  Lv  the. 
O 


226 


MAHOMETANS. 


ffp  1 


•I     V 


'!i 


mercy  of  God,  at  the  iatercession  of  Mahomet  and  the  blessed 
whereupon  those  who  shall  have  been  dead  will  be  restoreo 
to  life,  as  has  been  said ;  and  those  whose  bodies  shall  have 
contracted  any  sootiness  or  filth,  from  the  flames  and  smoke 
of  hell,  will  be  immersed  in  one  of  the  rivers  of  paradise, 
called  the  River  of  Life,  which  will  wash  them  whiter  than 
pearls. 

The  righteous,  as  the  Mahometans  are  taught  to  believe, 
having  surmounted  the  difficulties,  and  passed  the  sharp 
bridge  above  mentioned,  before  they  enter  paradise,  will  be 
refreshed  by  drinking  at  the  Pond  of  their  prophet,  who  de 
scribes  it  to  be  an  exact  square,  of  a  month's  journey  in  com- 
pass ;  its  water,  which  is  supplied  by  two  pipes  from  al  Caw- 
thay,  one  of  the  rivers  of  paradise,  being  whiter  than  milk  or 
silver,  and  more  odoriferous  than  musk,  with  as  many  cups 
set  round  it  as  there  are  stars  in  the  firmament ;  of  which 
water  whoever  drinks  will  thirst  no  more  forever.  This  is 
the  first  taste  which  the  blessed  will  have  of  their  future  and 
now  near-approachmg  felicity. 

Though  paradise  be  so  very  frequently  mentioned  in  the 
Koran,  yet  it  is  a  dispute  among  the  Mahometans,  whether  it 
be  already  created,  or  to  be  created  hereafter ;  the  Motazalites 
and  some  other  sectaries  asserting  that  there  is  not  at  present 
any  such  place  in  nature,  and  that  the  paradise  which  the 
righteous  will  inhabit  in  the  next  life  will  be  different  from 
that  from  which  Adam  was  expelled.  However,  the  orthodox 
profess  the  contrary,  maintaining  that  it  was  created  even 
before  the  world,  and  describe  it  from  their  prophet's  tradi- 
tions in  the  following  manner  :  — 

They  say  it  is  situated  in  the  seventh  heaven,  and  next 
under  the  throne  of  God  ;  and,  to  express  the  amenity  of  the 
place,  tell  us  that  the  earth  of  it  is  of  the  finest  wheat-flour, 
or  of  the  purest  musk,  or,  as  others  will  have  it,  of  saffron  ; 
ihat  its  stones  are  pearls  and  jacinths,  the  walls  of  its  building 
enriched  with  gold  and  silver,  and  that  the  trunks  of  all  its 
trees  are  of  gold;  among  which  the  most  remarkable  is  the 
tree  called  tuba,  or  the  tree  of  happiness.     Concerning  thig 


MAHOMETANS. 


227 


tree,  they  fable  that  it  stands  in  the  palace  of  Mahomet 

though  a  branch  of  it  will  reach  to  the  house  of  every  true 

believer;  that  it  will  be  laden  with  pomegranates,  grapes, 

dates,  and  other  fruits  of  surprising  bigness,   and  of  tastes 

unknown  to  mortals;  so  that,  if  a  man  desire  to  eat  of  anv 

particular  kind  of  fruit,  it  will  immediately  be  presented  him"'- 

or,  if  he  choose  flesh,  birds  ready  dressed  will  be  set  before 

him,  according  to  his  wish.     They  add  that  the  boughs  of  this 

tree  will  spontaneously  bend  down  to  the  hand  of  the  person 

who  would  gather  of  its  fruits,  and  that  it  will  supply  the 

blessed  not  only  with  food,  but  also  with  silken  garments,  and 

beasts  to  ride  on  ready  saddled  and  bridled,  and  adorned  with 

rich  trappings,  which  will  burst  forth  from  its  fruits ;  and  that 

this  tree  is  so  large,  that  a  person  mounted  on  the  fleetest 

horse,  would  not  be  able  to  gallop  from  one  end  of  its  shade 

to  the  other  in  one  hundred  years. 

As  plenty  of  water  is  one  of  the  greatest  additions  to  the 
pleasantness  of  any  place,  the  Koran  often  speaks  of  the  riv- 
ers of  paradise  as  a  principal  ornament  thereof:  some  of 
these  rivers,  they  say,  flow  with  water,  some  with  milk,  some 
with  wine,  and  others  with  honey ;  all  taking  their  rise  from 
the  root  of  the  tree  tuba. 

But  all  these  glories  will  be  eclipsed  by  the  resplendent  and 
ravishing  girls  of  paradise,  called,  from  their  large  black 
eyes,  Hur  al  oyun,  the  enjoyment  of  whose  company  will 
be  a  principal  felicity  of  the  faithful.  These,  they  say,  are 
created,  not  of  clay,  as  mortal  women  are,  but  of  pure  musk  • 
being,  as  their  prophet  often  affirms  in  his  Koran,  free  from' 
all  natural  impurities,  of  the  strictest  modesty,  and  secluded 
from  public  view  in  pavilions  of  hollow  pearls,  so  large  that 
as  some  traditions  have  it,  one  of  them  will  be  no  less  than 
sixty  miles  square. 

The  name  .which  the  Mahometans  usually  give  to  this  hap- 
py mansion  is  al  Jannat,  or  "  the  Garden  ; "  and  sometimes 
they  call  it  the  "Garden  of  Paradise,"  the  "Garden  of 
Eden,"  the  "Garden  of  Abode,"  the  "Garden  of  Pleas- 
ure,"  and  the  like ;  by  which  several  appellations  some  un- 


228 


MAHOMETANS. 


Uk 


i 


•!  f  1 


n 


derstand  so  many  different  gardens,  or  at  least  places  of 
different  degrees  of  felicity,  (for  they  reckon  no  less  than  one 
hundred  such  in-^all,)  the  very  meanest  whereof  will  afford 
its  inhabitants  so  many  pleasures  and  delights,  that  one  would 
conclude  they  must  even  sink  under  them,  had  not  Mahomet 
declared  that,  in  order  to  qualify  the  blessed  for  a  full  enjoy- 
ment of  them,  God  will  give  to  every  one  the  abilities  of  one 
hundred  men. 

The  orthodox  doctrine  is,  that  whatever  hath  or  shall  come 
to  pass  in  this  world,  whether  it  be  good  or  whether  it  be 
bad,  proceedeth  entirely  from  the  divine  will,  and  is  irrevo- 
cably fixed  and  recorded  from  all  eternity  in  the  preserved 
table ;  God  having  secretly  predetermined  not  only  the  ad- 
verse and  prosperous  fortune  of  every  person  in  this  world, 
in  the  most  minute  particulars,  but  also  his  faith  or  infidelity, 
his  obedience  or  disobedience,  and  consequently  his  ever- 
lasting happiness  or  misery  after  death ;  which  fate  or  pre- 
destination it  is  not  possible  by  any  foresight  or  wisdom  to 
avoid. 

The  pilgrimage  to  Mecca  is  so  necessary  a  point  of  prac- 
tice, that,  according  to  a  tradition  of  Mahomet,  he  who  dies 
without  performing  it,  may  as  well  die  a  Jew  or  a  Christian; 
and  the  same  is  expressly  commanded  in  the  Koran. 

What  is  principally  reverenced  in  Mecca,  and  gives  sanc- 
tity to  the  whole,  is  a  square  stone  building,  called  the  Caa- 
ba. Before  the  time  of  Mahomet,  this  temple  was  a  place  of 
worship  for  the  idolatrous  Arabs,  and  is  said  to  have  contained 
no  less  than  three  hundred  and  sixty  different  images,  equal- 
ling  in  number  the  days  of  the  Arabian  year.  They  were  all 
destroyed  by  Mahomet,  who  sanctified  the  Caaba,  and  ap- 
pointed it  to  be  the  chief  place  of  worship  for  all  true  believ- 
ers. The  Mussulmen  pay  so  great  a  veneration  to  it,  that 
they  believe  a  single  sight  of  its  sacred  walls,  without  any 
particular  act  of  devotion,  is  as  meritorious  in  the  sight  of 
God  as  the  most  careful  discharge  of  one's  duty,  for  the  space 
of  a  whole  year,  in  any  other  temple. 

The   Mahometans  have  an  established  priesthood  and  a 


MAHOMETANS. 


229 


laces  of 
than  one 
11  afford 
le  would 
>Iahomet 
11  enjoy- 
3  of  one 

lall  come 
ler  it  be 
3  irrevo- 
reserved 
the  ad- 
s  world, 
nfidelity, 
his  ever- 
!  or  pre- 
isdoni  to 

of  prac- 
ivho  dies 
hristian; 

res  sanc- 
the  Caa- 

place  of 
contained 
?s,  equal - 

were  all 

and  ap- 
e  believ- 
o  it,  that 
hout  any 

siglit  of 
the  space 

)d  and  a 


numerous  body  of  clergymen :  their  spiritual  head,  in  Tur- 
key, whose  power  is  not  inferior  to  the  Roman  Pontiff,  or 
the  Grecian  Patriarch,  is  denominated  the  Mufti,  and  is  re- 
garded as  the  oracle  of  sanctity  and  wisdom.  Their  houses 
of  worship  are  denominated  mosques,  many  of  which  are 
very  magnificent,  and  very  richly  endowed.  The  revenues 
of  some  of  the  royal  mosques  are  said  to  amount  to  the  enor 
mous  sum  of  60,000  pounds  sterling.  In  the  city  of  Fez, 
the  capital  of  the  emperor  of  Morocco,  there  are  near  one 
thousand  mosques,  fifty  of  which  are  built  in  a  most  magnifi- 
cent style,  supported  by  marble  pillars.  The  circumference 
of  fhe  grand  mosque  is  near  a  mile  and  a  half,  in  which  near 
a  thousand  lamps  are  lighted  every  night.  The  Mahometan 
priests,  who  perform  the  rites  of  their  public  worship,  are 
called  Imams;  and  they  have  a  set  of  ministers  called  Sheiks, 
who  preach  every  Friday,  the  Mahometan  Sabbath,  much  in 
the  manner  of  Christian  preachers.  They  seldom  touch 
upon  points  of  controversy  in  their  discourses,  but  preach 
upon  moral  duties,  upon  the  dogmas  and  ceremonies  of  their 
religion,  and  declaim  against  vice,  luxury,  and  corruption  of 
manners. 

The  rapid  success  which  attended  the  propagation  of  this 
new  religion  was  owing  to  causes  that  are  plain  and  evident, 
and  must  remove,  or  rather  prevent,  our  surprise,  when  they 
are  attentively  considered.     The  terror  of  Mahomet's  arms, 
and  the  repeated  victories  which  were  gained  by  him  and  his 
successors,  were,  no  doubt,  the  irresistible  arguments  that 
persuaded  such  multitudes  to  embrace  his  religion,  and  sub- 
mit to  his  dominion.     Besides,  his  law  was  artfully  and  mar- 
vellously adapted  to  the  corrupt  nature  of  man,  and,  in  a 
most  particular  manner,  to  the  manners  and  opinions  of  the 
Eastern  nations,  and  the  vices  to  which  they  were  naturally 
addicted ;  for  the  articles  of  faith  which  it  proposed  were 
few  in  number,  and  extremely  simple ;  and  the  duties  it  re- 
quired were  neither  many  nor  difficult,  nor  such  as  were 
incompatible  with  the  empire  of  appetites  and  passions.     It  is 
to  be  observed,  further,  that  the  gross  ignorance  under  which 
30 


230 


MAHOMETANS, 


I     4  m 


the  Arabians,  Syrians,  Persians,  and  the  gieatest  part  of  the 
PTastern  nations,  labored  at  this  time,  rendered  many  an  easy 
prey  to  the  artifice  and  eloquence  of  this  bold  adventurer 
To  these  causes  of  the  progress  of  Mahometanism  we  may 
add  the  bitter  dissensions  and  cruel  animosities  that  reiwnca 
among  the  Christian  sects  —  dissensions  that  filled  a  great 
part  of  the  East  with  carnage,  assassinations,  and  such  de- 
testable enormities  as  rendered  the  very  name  of  Christianity 
odious  to  many.  Other  causes  of  the  sudden  progress  of  that 
religion  will  naturally  occur  to  such  as  consider  attentively 
its  spirit  and  genius,  and  the  state  of  the  world  at  this  time 

To  show  the  subtlety  of  Mahomet's  mind,  and  the  ex 
treme  ignorance  of  his  followers,  we  give  the  story  of  that 
impostor's  night  journey  from  Mecca  to  Jerusalem,  and  from 
thence  to  heaven. 

The  story,  as  related  in  the  Koran,  and  believed  by  the 
Mahometans,  is  this :  "  At  night,  as  he  lay  in  his  bed,  with 
his  best  beloved  wife  Ayesha,  he  heard  a  knocking  at  his 
door  ;  upon  which,  arising,  he  found  there  the  angel  Gabriel, 
with  seventy  pair  of  wings,  expanded  from  his  sides,  whiter 
than  snow,  and  clearer  than  crystal,  and  the  beast  Alborak 
standing  by  him ;  which,  they  say,  is  the  beast  on  which  the 
prophets  used  to  ride,  when  they  were  carried  from  one  place 
to  another,  upon  the  execution  of  any  divine  command.  Ma- 
homet describes  it  to  be  a  beast  as  white  as  milk,  and  of  a 
mixed  nature,  between  an  ass  and  a  mule,  and  also  of  a  size 
between  both ;  but  of  such  extraordinary  swiftness  as  to 
equal  even  lightning  itself. 

♦'  As  soon  as  Mahomet  appeared  at  the  door,  the  angel  Ga- 
briel kindly  embraced  him,  saluted  him  in  the  name  of  God, 
and  told  him  that  he  was  sent  to  bring  him  unto  God,  into 
heaven,  where  he  should  see  strange  mysteries,  which  were 
not  lawful  to  be  seen  by  any  other  man.  He  prayed  him, 
then,  to  get  upon  Alborak ;  but  the  beast,  having  lain  idle  and 
unemployed  from  the  time  of  Christ  to  Mahomet,  was  grown 
BO  mettlesome  and  skittish,  that  he  would  not  stand  still  for 
Mahomet  to  mount  him,  till  at  length  he  was  forced  to  bribe 


It     '1 


MAHOMETANS. 


231 


him  to  it  by  promising  him  a  place  in  paradise.  When  he 
was  firmly  seated  on  him,  the  angel  Gabriel  led  the  way,  with 
the  bridle  of  the  beast  in  his  hand,  and  carried  the  prophet 
from  Mecca  to  Jerusalem  in  the  twinkling  of  an  eye  On 
his  coming  thither,  all  the  departed  prophets  and  saints  ap- 
peared  at  the  gate  of  the  temple  to  salute  him,  and,  thence 
uttenduig  hiiu  into  the  ciiicf  oratory,  desired  him  to  pray  for 
them,  and  then  withdrew.  After  this,  Mahomet  went  out 
of  the  temple  with  the  angel  Gabriel,  and  found  a  ladder  of 
light,  ready  fixed  for  them,  which  they  immediately  ascended, 
leavmg  Alborak  tied  to  a  rock  till  their  return. 

"  On  their  arrival  at  the  first  heaven,  the  angel  knocked  at 
the  gate  ;  and,  informing  the  porter  who  he  was,  and  that  he 
had  brought  Mahomet,  the  friend  of  God,  he  was  immediately 
admitted.     This  first  heaven,  he  tells  us,  was  all  of  pure  sil- 
ver ;  from  whence  he  saw  the  stars  hanging  from  it  by  chains 
of  gold,  each  as  big  as  Mount  Noho,  near  Mecca,  in  Arabia 
On  his  entrance,  he  met  a  decrepit  old  man,  who,  it  seems 
was  our  first  father,  Adam;  and,  as  he  advanced,  he  saw  a 
multitude  of  angels  in  all  manner  of  shapes  —in  the  shape  of 
birds,  beasts,  and  men.     We  must  not  forget  to  observe  that 
Adam  had  the  piety  immediately  to  embrace  the  prophet, 
giving  God  thanks  for  so  great  a  son,  and  then  recommended 
himself  to  his  prayers.     From  this  first  heaven  he  tells  us 
that  he  ascended  into  the  second,  which  was  at  the  distance 
of  five  hundred  years'  journey  above  it,  and  this  he  makes  to 
be  the  distance  of  every  one  of  the  seven  heavens,  each  above 
the  other.     Here  the  gates  being  opened  to  him  as  before,  at 
his  entrance  he  met  Noah,  who,  rejoicing  much  at  the  sight 
of  him,  recommended  himself  to  his  prayers.     This  heaven 
was  all  of  pure  gold,  and  there  were  twice  as  many  angels  in 
It  as  m  the  former;  for  he  tells  us  that  the  number  of  angels 
m  every  heaven  increased  as  he  advanced.     From  this  second 
heaven  he  ascended  into  the  third,  which  was  made  of  pre- 
cious stones,  where  he  met  Abraham,  who  also  recommended 
himself  to  his  prayers;  Joseph,   the  son  of  Jacob,  did  the 
same  in  the  fourth  heaven,  which  was  all  of  emerald  jMosel 


232 


MAHOMETANS. 


fl      I 


!  I 


;  in 


K  *lt 


ill  the  fiftn,  which  was  all  of  adamant ;  and  John  the  Baptist 
in  the  sixth,  which  was  all  of  carbuncle ;  whence  he  ascended 
into  the  seventh,  which  was  of  divine  light ;  and  here  he  found 
Jesus  Christ.  However,  it  is  observed  that  here  he  alters 
his  style ;  for  he  does  not  say  that  Jesus  Christ  recommended 
himself  to  his  prayers,  but  that  he  recommended  himself  to 
the  prayers  of  Jesus  Christ. 

"  The  angel  Gabriel,  having  brought  h.ri  '  far,  told  him 
that  he  was  not  permitted  to  attend  him  ...y  farthe-,  and 
therefore  directed  him  to  ascend  the  rest  of  the  way  to  the 
throne  of  God  by  himself.  This  he  performed  with  great 
difficulty,  passing  through  rough  and  dangerous  places,  till 
he  came  where  he  heard  a  voice  saying  unto  him,  '  O  Ma- 
homet, salute  thy  Creator;'  whence  ascending  higher,  he 
came  into  a  place  where  he  saw  a  vast  expansion  of  light,  so 
exceedingly  bright,  that  his  eyes  could  not  bear  it.  This,  it 
seems,  was  the  habitation  of  the  Almighty,  where  his  throne 
was  placed;  on  the  right  side  of  which,  he  says,  God's  name 
and  his  own  were  written  in  these  Arabic  words :  •  La  ell  ah 
ellallah  Mahomet  reful  oUah ; '  that  is,  '  There  is  no  God 
BUT  God,  and  Mahomet  is  his  prophet,'  which  is  at  this 
day  the  creed  of  the  Mahometans.  Being  approached  to  the 
divine  presence,  he  tells  us  that  God  entered  into  a  familiar 
converse  with  him,  revealed  to  him  many  hidden  mysteries, 
made  him  understand  the  whole  of  his  law,  gave  him  many 
things  in  charge  concerning  his  instructing  men  in  the 
knowledge  of  it,  and,  in  conclusion,  bestowed  on  him  several 
privileges  above  the  rest  of  mankind.  He  then  returned,  and 
found  the  angel  Gabriel  waiting  for  him  in  the  place  where 
he  left  him.  The  angel  led  him  back  along  the  seven  heav- 
ens, through  which  he  had  brought  him,  and  set  him  again 
upon  the  beast  Alborak,  which  stood  tied  to  the  rock  near 
Jerusalem.  Then  he  conducted  him  back  to  Mecca,  in  the 
same  manner  as  he  brought  him  thence ;  and  all  this  within 
the  space  of  the  tenth  part  of  one  night." 

Dr.  Joseph  White  thus  concludes  one  of  his  discourses  on 


1 


SIMONIANS. 


233 


Muhometanism :    "  What  raises  Christ  and  his  religion  far 
above  all  the  fictions  of  Mahomet,  is  that  awful  alternative 
of  hopes  and  fears,  that  iooking-for  of  judgment,  which  our 
Christian  faith  set*  before  us.     At  that  day,  when  time,  the 
great  arl,iter  of  truth  and  falsehood,  nhall  bring  to  pass  the 
Hccouiplishmoit  of  the  ages,  and  the  Son  of  God  shall  make 
hiH  enemies  his  footstool, -then  shall  the  deluded  followers  of 
the  great  Impostor,  disappointed  of  the  expected  intercession 
ot  their  prophet,  stand  trembling  and  dismayed  at  the  approach 
ol   the  glorified   Messiah.     Then  shall  they  say,  '  Yonder 
Cometh  in  the  clouds  that  Jesus  whose  religion  we  labored  to 
destroy;    whose   temples  we  profaned;    whose  servants  and 
followers  we  cruelly  oppressed!     Behold,  he  cometh,  but  no 
longer  the  humble  son  of  Mary;  no  longer  a  mere  mortal 
prophet,  the  equal  of  Abraham,  and  of  Moses,  as  that  deceiver 
taught  us,  but  the  everlasting  Son  of  the  everlasting  Father- 
the  Judge  of  mankind;  the  Sovereign  of  angels;  the  Lord  of 
all  things,  both  in  earth  and  in  heaven  ! ' " 


SIMONIANS. 

An  infidel  sect,  organized  in  France,  some  years  since, 
whose  fundamental  principle  is,  that  religion  is  to  perfect  the 
social  condition  of  man;  therefore  Christianity  is  no  longer 
suitable  for  society,  because  it  separates  the  Christian  from 
other  men,  and  leads  him  to  live  for  another  world.     The 
world  requires  a  religion  that  shall  be  of  this  world,  and, 
consequently,  a  God  of  this  world.     They  reject  whatever 
they  suppose  to  have  been  derived  from  the  philosophy  of  the 
Last;  they  consider  the  Deity  neither  as  spirit  nor  matter, 
but  as  including  the  whole  universe,  and  are  thus  plainly 
Pantheists;  and  they  regard  evil  as  nothing  more  than  an  n. 
^'—^lon.of  the  progress  which  mankind  are  doomed  to  ma.P. 
der  to  be  freed  from  it;  in  itself,  they  maintain  it  is 
20* 


in 


S34 


PAGANS. 


,.i'[ 


nothing  Its  members  are  principally  of  the  higher  rank*) 
and  disphiy,  not  without  success,  the  greatest  activity  in 
spreading  tiic  venom  ol'  their  infidel  principles.  They  oc- 
cupy, in  Paris,  the  hirgest  and  most  handsomely  fitted  halltj, 
where  they  meet  in  great  numbers. 

What  is  very  curious  in  the  history  of  the  Sinumiuns  is, 
that  they  were,  at  first,  merely  philosophers,  and  not  at  all 
the  founders  of  a  religion.  They  spoke  of  science  and  in 
dustry,  but  not  of  religious  doctrines.  All  at  once,  however, 
it  seemed  to  occur  to  them  to  teach  a  religion.  Then  their 
school  became  a  church,  and  their  association  a  sect.  It  is 
evident  that,  with  them,  religion  was  not  originally  the  end 
of  their  institution,  but  has  been  employed  by  them  as  the 
means  of  collecting  a  greater  number  of  hearers. 


PAGANS. 


Kih 


A  GENERAL  term,  applied  to  heathen  idolaters,  who  wor- 
ship false  gods,  and  are  not  acquainted  either  with  the  doc- 
trines of  the  Old  Testament  or  the  Christian  dispensation. 
The  worship  of  the  Grand  Lama  is  of  the  most  extensive  and 
splendid  character  among  the  Pagan  idolaters.  This  extends 
all  over  Thibet  and  Mongolia,  is  almost  universal  in  Bucharia 
and  several  provinces  of  Tartary ;  it  has  followers  in  Cash 
mere,  and  is  the  predominant  religion  of  China. 

The  Grand  Lama  is  a  name  given  to  the  sovereign  pontiff, 
or  high  priest,  of  the  Thibetian  Tartars,  who  resides  at 
Patoli,  a  vast  palace  on  a  mountain,  near  the  banks  of 
Burhampooter,  about  seven  miles  from  Lahassa.  The  foot  of 
this  mountain  is  inhabited  by  twenty  thousand  Lamas,  or 
priests,  who  have  their  separate  apartments  round  about  the 
mountain,  and,  according  to  their  respective  quality,  are 
placed  nearer  or  at  a  greater  distance  from  the  sovereign 
poHtifT.     He  is  not  only  the  sovereign  pontiff,  the  vicegerea* 


PAGANS. 


'^35 


of  the  Deity  on  earth,  but  the  more  remote  Tartars  are  mu\ 
to  absolutely  regard  him  as  the  Deity  bin.Helf,  and  cull  him 
God,  the  everlasting  Father  of  heaven.     They  believe  him  to 
be  nnmortal,  and  endowed  with   all  knowledge  and  virtue 
f^very  year  they  come  up,  from  difleront  parts,  to  worship, 
und  make  rich  oHerings  at  lus  shrine.     Even  the  emperor  of 
China,  who  is  a  Manchou  Tartar,  does  not  fail  in  acknowl- 
edgments to  him,  in  hitt  religious  capacity,  and  actually  en- 
tertains, at  a  great  expense,  in  the  palace  of  Pekin,  an  in- 
ferior Lama,  deputed  as  his  nuncio  from  Thibet.     The  Grand 
Lama,  it  has  been  said,  is  never  to  be  seen  but  in  a  secret 
place  of  his  palace,  amidst  a  great  number  of  lamps,  sitting 
cross-legged  upon  a  cushion,  and  decked  all  over  with  gold 
and  precious  stones;  where,  at  a  distance,  the  people  pros- 
trate  themselves  before  him,  it  being  not  lawful  for  any  so 
much  as  to  kiss  his  feet.     He  returns  not  the  least  sign  of 
respect,  nor  ever  speaks,  even  to  the  greatest  princes,  but 
only  lays  his  hand  upon  their  heads;  and  they  are  fully  per- 
suaded  they  receive  from  thence  a  full  forgiveness  of  all 
their  sins. 

The  magnificrnce  and  number  of  the  ancient  heathen 
temples  almost  exceed  calculation  or  belief.  At  one  time, 
there  were  no  less  than  424  temples  in  the  city  of  Rome! 
The  temple  of  Diana,  at  Ephesus,  was  accounted  one  of  the 
seven  wonders  of  the  world.  It  was  425  feet  in  length,  220 
in  breadth,  and  was  adorned  with  100  columns  60  feet  high; 
and,  as  each  column  is  said  to  have  contained  150  tons  of 
marble,  — as  the  stupendous  edifice,  outside  and  in,  was 
adorned  with  gold,  and  a  profusion  of  ornaments,  —  how  im- 
mense must  have  been  the  whole  expense  of  its  erection ! 

At  the  present  day,  many  of  the  pagan  nations  go  to  im- 
mense expense  in  the  support  of  their  religious  worship.  It 
is  stated,  in  the  Indo-Chinese  Gleaner,  a  paper  published  by 
the  missionaries  in  China,  that  there  are,  in  that  empire, 
1056  temples  dedicated  to  Confucius,  where  above  60,000 
animals  are  annually  offered.     The  followers  of  Confuciui 


2JG 


FAl.'ANS. 


i        I 


form  «)iio  (»f  ilic  Hinallcst  of  the  throe  Iciuling  mctn  niiionK  the 
('hiiH«M>. 

.Mr.  VViirJ,  n  (liNtiiijruiHhpd  inisHioiinry,  wius  prcHcnt  at  the 
worshii)  of  the  j^r,„l,U.„s  Door^jn,  nt  Cah-ulta,  in  IHiH't.     Ai'W.r 
dr.srril>iii^r  Hie  jrroiitiic.ss  olihe  assciiihly,  tlic  proliisioii  ollho 
olK  tillers,  jiiitl  th«'  iiiiiii)  Strang'  |ii'(  uliariti(\s  ni'  tin-  worHhip, 
he  ohncrvcw,  "Tho  whole  |)r«Kluc('«l  on  my  iimihI  HcriHatioiiH 
of  the  greatest  horrtir.     The  dre.HM  of  the  nin^erH,  their  in- 
tlecent  goHtures,  the  nbomiiiahle    nature  of  the   songs,  the 
htirrid   din    of  their    miserable   tirum,   the    hitencsa   of  the 
hour,  the  darknoMS  of  the  place,  with  the  reflection  that  I 
was  standing  in  an  idol  temple,  and  that  this  innnense  nndti- 
tude  of  rational  and  innnortal  creatures,  capabh;  of  superior 
joys,  were,  in  the  very  act  ol'  worship,  perpetrating  a  crime 
of  hig)>  treason  against  the  God  of  heaven,  while  they  thcm- 
flelves  believed  they  were  performing  an  act  of  merit,  —  ex- 
cited ideas  and  feelings  in  my  mind  which  time  can  never 
obliteraite."  , 

The  viust  empire  of  China,  misnamed  the  Cvhstial  Empire, 
is  given  uj)  to  the  vilest  idolatry.  l,l;,Ls  are  encountered  at 
every  step,  not  merely  in  the  temples,  but  in  the  houses,  and 
even  in  (he  vessels,  where  a  part  «)f  the  forecastle  is  conse- 
crated to  them,  as  the  most  honorable  place.  The  idol  ii 
dressed  and  adorned  with  a  splendor  proportioned  to  tlie 
wealth  of  the  captain  of  the  vessel,  and  daily  receives  an 
offering,  composed  of  flesh  and  fruits,  together  with  th* 
smoke  of  perfumes.  Besides  this  regular  service,  the  captain 
makes  a  solemn  sacrifice  to  his  wooden  deity,  on  all  im- 
portant occasions ;  as,  for  instance,  in  passing  from  one  river 
into  another,  or  in  time  of  tempest,  or  when  the  sails  flap  idly 
in  a  calm.  The  Chinese  have  likewise  a  practice  of  deifying 
their  dead  ancestors,  and  of  prostrating  themselves  before  the 
monumental  tablets  which  are  erected  to  their  memory.  Yet 
they  appear  to  have  no  real  veneration  for  any  of  their  idols ; 
nor  do  they  hesitate  to  profane  the  temples,  by  smoking  their 
pipes,  and  taking  refreshments,  and  even  by  gambling,  vithin 


i  ii 


I 


tlie  con«ecrnto,I  prorinctM.  The  priests  an  i.hn,nclc.««  i.npos. 
t<.r.M.  I'hcv  prncti«o  tlu-  moiiiitclmnk  hcwucv.h  of  nntrolo^y, 
diviriafiori,  necromancy,  mid  unirnal  iriajfiietisin,  and  keep  for 
Bale  a  liquid,  wl.ich,  they  pretend,  will  confer  immortality  on 
thoiie  who  drink  it. 

Tortures  of  various  kindn,  burning,  and  burying  alive,  are 
copHidrrcd  reli^rious  dutioH  amon^r  the  pn^rnns. 

Till!  fcHtiviil  of  .lufrjrrrnuut  is  anriuiilly  li(>|<i  ,„,  the  Heu-coaist 
of  OriHsa,  where  ther«  i^  a  celebrated  temple,  and  an  idol  of 
the  god.     The  idol  in  a  carved  bloct  (,f  wood,  with  a  fright 
ul  visage,  painted  black,  and  a  distended  mouth  of  a  bloody 
fiolor.     He  is  dressed  in  gorgeous  apparel,  and  his  appellaiioa 
iH  one   of  the  numerous  names  «f  Vishnu,  the  preserving 
power   of  the   universe,  according  to   the   theology  „f  thft 
Bramins.     On  festival  days,  the  throne  of  the  idol  is  pl.^ced 
upon  a  stupcMidoiis  movable  tower,  about  sixty  feet  in  hei.rht, 
resting  on  wheels,  which  indent  the  ground  deeply,  as  they 
turn  slowly  under  the  ponderous  machine.     He  is  accompa- 
nied by  two  other  idols,  his  brother  B^^iram,  and  his  sister 
Shubudra,  of  a  white  and  yellow  color,  each  on  a  separate 
tower,  and  sitting  on  thrcmes  of  nearly  an  equal  height.     At- 
tached to  the  principal  tower  are  six  ropes,  of  the  length  and 
stze  of  a  ship's  cable,  by  which  the  people  draw  it  along. 
The  priests  and  attendants  are  stationed  around  the  throne, 
on   the   car,   and   occasionally  address   the   worshippers   in 
libidinous  songs  and  gestures.     Both  the  walls  of  the  temple 
and  sides  of  the  car  are  covered  with  the  most  indecent  em- 
blems, in  large  and  durable  sculpture.     Obscenity  and  blood 
are  the  characteristics  of  the  idol's  worship.     As  the  tower 
moves    along,   devotees,    throwing    themselves    under    the 
wheels,  are   crushed   to   death;   and   such   acts   are  hailed 
with  the   acclamations  of  the  multitude,  as  the   most  ac- 
ceptable sacrifices.     A  body  of  prostitutes  are  maintained  in 
the  temple,  for  the  use  of  the  worshippers;  and  various  other 
systematic  indecencies,  which  will  not  admit  of  description, 
form  a  part  of  the  service.     A  number  of  sar»-prl  hnllu  o.^ 
kept  m  the  place,  which  are  generally  fed  with  vegetables 


2Ud 


PAGANS. 


^'      ! 


I  ! 


from  the  hands  of  tl.o  pilgrims,  l.iit,  fr.„n  tlifi  scarcity  of  th« 
ve^r,!tati.)n,  are  conmiouly  seen  walking  about,  and  eating  tlie 
Ircvsh  ordnre  of  the  wor«hippi„g  crowdH.  In  the  temple,  also, 
IS  preserved  a  bone  of  Krislma,  which  is  considered  as  a 
most  venerable  and  precious  relic,  and  which  few  persons  are 
allowed  to  see. 

The  following  is  an  account  of  the  burning  of  a  Gcntoo 
woman,  tm  the  funeral  pileof  hor  deceased  husband:—'*  VVo 
tound,"  says  M.  Stavorinus,  ••  the  body  of  the  deceased  lying 
upon  a  couch,  covered  with  a  piece  of  white  cotton,  and 
strewed  with  betel  leaves,     The  woman,  who  was  to  be  the 
victim,  sat  upon  the  couch,  with  her  face  turned  to  that  of 
the  deceased.     She  was  richly  adorned,  and  held  a  little 
green  branch  in  her  right  hand,  with  which  she  drove  away 
the  flies  from  the  body.     She  seemed  like  one  buried  in  the 
most  profound  meditation,  yet  betrayed  no  signs  of  fear.    Many 
of  her  relations  attended  upon  her,  who,  at  stated  intervals, 
struck  up  various  kinds  of  music. 

"  The  pile  was  made  by  driving  green  bamboo  stakes  into 
the  earth,  between  which  was  first  laid  fire-wood,  very  dry 
and  combustible ;  upon  this  was  put  a  quantity  of  dry  straw, 
or  reeds,  besmeared  with  grease :  this  was  done  alternately,* 
till  the  pile  was  five  feet  in  height;  and  the  whole  was  then' 
strewed  with  rosin,  finely  powdered.  A  white  cotton  sheet, 
which  had  been  washed  in  the  Ganges,  was  then  spread  over 
the  pile,  and  the  whole  was  ready  for  the  reception  of  the 
victim. 

"  The  widow  was  now  admonished,  by  a  priest,  that  it  was 
time  to  begin  the  rites.  She  was  then  surrounded  by  women, 
who  offered  her  betel,  and  besought  her  to  supplicate  favors 
for  them  when  she  joined  her  husband  in  the  presence  of 
Ram,  or  their  highest  god,  and,  above  all,  that  she  would 
salute  their  deceased  friends  whom  she  might  meet  in  the 
celestial  mansions, 

"  In  the  mean  time,  the  body  of  the  husban^J  was  taken 
and  washed  in  the  river.  The  woman  was  also  led  to  the 
Ganges  for  ablution,  where  she  divested  herself  of  all  her 


I'AUANS. 


wa9 


ornaments.  Her  head  was  covered  with  a  piece  of  hiIIc,  and 
a  cloth  was  tied  round  her  body,  in  which  the  pricHts  put 
some  paiched  rice. 

"  She  then  t(K)k  a  farewell  of  her  friends,  and  was  conduct- 
ed by  two  of  her  female  relations  to  the  pile.     When  she 
came  to  it,  she  scattered  flowers  and  parched  rice  upon  the 
spectators,  and  put  some  into  the  mouth  of  the  corpse.     Two 
priests  next  led  her  throe  times  round  it,  while  she  threw  rice 
among  the  bystanders,  wiio  gathered  it  »ip  with  great  eager- 
noss.     The  last  time  she  went  round,  she  placed  a  little  earth 
en  burning  lamp  to  each  of  the  four  corners   of  the  pile, 
then  laid  herself  down  on  the  right  side,  next  to  the  body, 
which  she  embraced  witii  both  her  arms ;  a  piece  of  white 
cotton  was  spread  over  them  both ;  they  were  bound  together 
with  two  easy  bandages,  and  a  quantity  of  fire-wood,  straw, 
and  rosin,  was  laid  upon  them.     In  the  last  place,  her  near- 
est relations,  to  whom,  on  the  banks  of  the  river,  she  had 
given  her  nose-jewcis,  came  with  a  burning  torch,  and  zei 
the  straw  on  fire,  and  in  a  moment  the  whole  was  in  a  flame. 
The  noise  of  the  drums,  and  the  shouts  of  the  spectators, 
were  such  that  the  shrieks  of  the  unfortunate  woman,  if  she 
uttered  any,  could  not  hiive  been  heard." 

Instances  are  related  of  women  eighty  years  of  age,  or  up- 
wards, perishmg  in  this  manner.  One  case  is  mentioned, 
by  Mr.  Ward,  of  a  Bramin  who  had  married  upwards  of  a 
hundred  wives,  thirty-seven  of  whom  were  burnt  with  him. 
The  pile  was  kept  burning  for  three  days,  and  when  one  or 
more  of  them  arrived,  they  threw  themselves  into  the  bla 
zinrr  jire. 

The  Pagans  worship  an  immense  variety  of  idols,  both  ani- 
mate and  inanimate,  and  very  frequently  make  to  themselves 
gods  of  objects  that  are  contemptible  even  among  brutes.  In 
Hindoo,  the  monlceAj  is  a  celebrated  god.  A  few  years  since 
the  rajah  of  Nudeeya  expended  $50,000  in  celebrating  the 
marriage  of  a  pair  of  those  mischievous  creatures,  with  all 
the  parade  and  solemnity  of  a  Hindoo  wedding. 

A   Bramin  of  sunp.rior  iinHpro*nr./i;n«.  ««„„,    j«    wi j 


240 


PAGANS. 


the  following  confession  of  faith,  as  the  present  belief  of  the 
philosophical  Huidoos,  concerning  the  nature  of  God,  viz.  :- 
God  IS  invisible,  independent,  ever-living,  glorious,  uncor 
rupt,   all-w.se,  the  ever-hlessed,  the   almighty;    his  perfec 
tions  are  indescribable  and  past  finding  out;  he  rules  over 
all,  supports  all,  destroys  all,  and  remains  after  the  destruc- 
tion of  all;  there  is  none  like  him;  he  is  silence;  he  is  free 
from  passion,   from   birth,   &c.,    and   from    increase    and 
decrease,  from  fatigue,  the  need  of  refreshment,  &c.     He 
possesses  the  power  of  infinite  diminution  and  lightness,  and 
IS  the  soul  of  all.  e  ,     m 

"He  created,  and  then  entered  into,  all  things,  in  which 
he  exists  in  two  ways,  untouched  by  matter,  and  receiving 
the  fruits  of  practice.     He  now  assumes  visible  forms  for  the 
sake  of  engaging  the  minds  of  mankind.     The  different  gods 
are  parts  of  God,  though  his  essence  remains  undiminished 
as  rays  of  l-ght  leave  the  sun  his  undiminished  splendor     He 
created  the  gods  to  perform  those  things  in  the  government 
of  the  world,  of  which  man  was  incapable.     Some  gods  are 
parts  of  other  gods,  and  there  are  deities  of  still  inferior  pow- 
ers.    If  it  be  asked  why  God  himself  does  not  govern  the 
world,  the  answer  is,  that  it  might  subject  him  to  exposure, 
and  he  chooses  to  be  concealed :  he  therefore  governs  by  the 
gods,  who  are  emanations  from  the  one  God,  possessing  a 
wtion  of  his  power :  he  who  worships  the  gods  rs  the  one 
God,  substantially  worships  God.     The  gods  are  helpful  to 
men  m  all  human  affairs,  but  they  are  not  friendly  to  those 
whqseek  finui  absorption,  being  jealous  lest,  instead  of  attain- 
ing absorption,  they  should  become  gods,  and  rival  them. 

♦'Religious  ceremonies  procure  a  fund  of  merit  to  the 
performer,  which  raises  him  in  every  future  birth,  and  at 
length  advances  him  to  heaven,  where  he  enjoys  happiness 
for  a  limited  period,  or  carries  him  towards  final  absorption 
A  person  may  sink  to  earth  again  by  crimes  committed  in 
heaven.  The  joys  of  heaven  arise  only  from  the  gratification 
of  the  senses.  A  person  raised  to  heaven  is  considered  an 
a;;od. 


belief  of  the 
rod,  viz. :  — 
ious,  uncor 
his  perfec- 
!  rules  over 
he  destruc- 
;  he  is  free 
irease    and 
,  &.C.     He 
htness,  and 

J,  in  which 
1  receiving 
rms  for  the 
Ferent  gods 
liminished, 
ndor.  He 
overnment 
e  gods  are 
'erior  pow- 
rovern  the 

exposure, 
rns  by  the 
ssessing  a 
"s  the  one 
helpful  to 
y  to  those 

of  attain- 
thern. 
fit  to  the 
1,  and  at 
happiness 
>sorption 
fitted  in 
tification 
idered  a« 


PAGANS. 


241 


Warms  m  the  sun,  refreshes  in  the  breeze, 

Glows  m  the  stars,  and  blossoms  in  the  trees 
L,ves  through  all  life,  extends  through  all  extent 
Spreads  undivided,  operates  unspent/  * 

Hiir  r  h?:L:::rofi  t  't  ^^  -^^^  --^  ^^« 
folly,  do  they  btii:vrr:e:chT' "'  ^-^^^  ^^  --  -<^ 

According  to  the  best  accounts  that  can  h,  „K.  •    j  r 
missionaries  and  others,  the  number  or^alfrdtff"! 
eountr.es,  exceeds  half  the  population  of  thSe     "*"'" 

Considerable  attempts  have  bepn  m.^.     5  . 
the  enlightening  of  the  heathen    T,T    '  ^^  '"'"  ^''"'  ^«' 
believe  good  has  been  don.      r  u^"'"  '^  '""'>  ^«^««»  ^ 

prophec^,  wete  iVt::xprc:tTh:Mh^^^^^^^^  f  '-'^'-^ 

heathen  at  large  shall  be  brought  to  Lth^^^^^^^^^  °^  ^^^^ 
(Matt.  24: 14.  Isa.  60.  Ps.2l:08,2972  f  8  Wt  1^^  " 
much  disputed  whether  it  be  possible  that  th;  h Lthenl  m 
be  saved  without  the  knowledcre  of  thl  T  '^°"^^ 
absolutely  denied  it,  upon  ^^ZCi^^^^^^^  J^ 

universally  require  faith  in  Christ  •  bufto  tM    !  ^'""^ 

that  those  texts  regard  onlv  such  to    I        u    '' ''  ^°'^"'^^' 

none  of  the  heathen  will  be^c^demn™  fo^noA     "•"""' 

r  :erto\:r£?f r^^^^^^^^ 

.hen,  unknown  the^r^  t    !T*"^'*''''-™^"  '» 
ihe  rather,  as  the  ancieni  W       T    ""  "™ '  """  ™  "'"«'' 


243 


PAGANS. 


IM  ; 


If '  I 


I?    I ' 


but  little  notion  of  those  doctrines,  which  those  who  deny 
the  salvability  of  the  heathen  are  most  apt  to  imagine." 
(Rom.  2: 10— 22.  Acts  10 :  34, 35.  Matt.  8: 11, 12.)  Grove, 
Watts,  Saurin,  and  the  immortal  Newton,  favor  the  same 
opinion;  the  latter  of  whom  thus  observes:  "If  we  suppose  a 
heathen  brought  to  a  sense  of  his  misery ;  to  a  conviction 
that  he  cannot  be  happy  without  the  favor  of  the  great  Lord 
of  the  world ;  to  a  feeling  of  guilt,  and  desire  of  mercy ;  and 
that,  though  he  has  no  explicit  knowledge  of  a  Savior,  he 
directs  the  cry  of  his  heart  to  the  unknown  Supreme,  to  have 
mercy  upon  him,  —  who  will  prove  that  such  views  and  desires 
can  arise  in  the  heart  of  a  sinner,  without  the  energy  of  that 
Spirit  which  Jesus  is  exalted  to  bestow?  Who  will  take 
upon  him  to  say  that  his  blood  has  not  sufficient  efficacy  to 
redeem  to  God  a  sinner  who  is  thus  disposed,  though  he  have 
never  heard  of  his  name  ?  Or  who  has  a  warrant  to  affirm 
that  the  supposition  I  have  made  h  in  the  nature  of  things 
impossible  to  be  realized  ? " 

"That  there  exist  beings,  one  -jr  many,  powerful  above 
the  human  race,  is  a  proposition,'  says  Lord  Kaimes,  "  uni- 
versally admitted  as  true  in  all  ages  and  among  all  nations.  1 
boldly  call  it  universal,  notwithstanding  what  is  reported  of 
some  gross  savages ;  for  reports  that  contradict  what  is  ac- 
knowledged to  be  general  among  men,  require  able  vouchers. 
Among  many  savage  tribes  there  are  no  words  but  for  objects 
of  external  sense :  is  it  surprising  that  such  people  are  incapa 
ble  of  expressing  their  religious  perceptions,  or  any  perception 
of  internal  sense  ?  The  conviction  that  men  have  of  superior 
powers,  in  every  country  where  there  are  words  to  express 
it,  is  so  wsU  vouched,  that,  in  fair  reasoning,  it  ought  to  be 
aken  for  granted  among  the  few  tribes  where  language  is 
deficient"  The  same  ingenious  author  shows,  with  great 
strength  of  reasoning,  that  the  operations  of  nature  and  the 
government  of  this  world,  which  to  us  loudly  proclaim  the 
existence  of  a  Deity,  are  not  sufficient  to  account  for  the 
universal  belief  of  superior  beings  among  savage  tribes,  lie 
18,  therofbre,  of  opinioi  that  this  universality  of  conviction 


who  deny 

imagine." 

5.)  Grove, 

the  same 

suppose  a 

conviction 

jreat  Lord 

lercy;  and 

Savior,  he 

e,  to  have 

nd  desires 

ly  of  that 

will   take 

ifficacy  to 

h  he  have 

;  to  affirm 

of  things 

ful  above 
les,  "  uni- 
ations.  1 
ported  of 
lat  is  ac- 
vouchers. 
or  objects 
re  incapa 
erception 
f  superior 
3  express 
jht  to  be 
iguage  is 
ith  great 
and  the 
;laim  the 
t  for  the 
bes.  He 
onvictioD 


8ATAN1AN3  — ABELIAN^  —  SUPRALAPSARIANS.       243 

can  spring  only  from  the  image  of  Deity  stamped  upon  the 
mmd  of  every  human  being,  the  ignorant  equally  with  the 
learned.     This,  he  thinks,  may  be  termed  the  sense  of  Deity 


SATANIANS. 

A  BRANCH  of  the  Messalians,  who  appeared  about  the  year 
^U  It  ,s  said,  among  other  things,  that  they  believed  the 
devil  to  be  extremely  powerful,  and  that  it  was  much  wiser 
to  respect  and  adore  than  to  curse  him. 


ABELIANS,  OR  ABELONIANS. 

A  SECT  Which  arose  in  the  diocese  of  Hippo,  in  Africa,  m 
the  fifth  century.  They  regulated  marriage  after  the  example 
of  Abel,  who,  they  pretended,  was  married,  but  lived  in  a 
state  of  continence :  they  therefore  allowed  each  man  to 
marry  one  woman,  but  enjoined  them  to  live  in  the  same 
state.  To  keep  up  the  sect,  when  a  man  and  woman 
entered  into  this  society,  they  adopted  a  boy  and  a  girl,  who 
were  to  inherit  their  goods,  and  to  marry  upon  the  same 
terms  of  not  having  children,  but  of  adopting  two  of  different 
sexes 


SUPHALAPSARIANS. 


Persons  who  hold  that  God,  without  any  regard  m  th.  ..nj 
or  evil  works  of  men,  has  resolved,  by  an  "eternal  decree, 
supra  lapsum,  antecedently  to  any  knowledge  of  the  fall  of 


! 


(       ! 


pi 

Hi 

! 

.    1 
1 

•1  t 

244 


DANCERS EPICUREANS. 


Adam,  and  independently  of  it,  to  save  some  and  reject  others  • 
or,  m  other  words,  that  God  intended  to  glorify  his  justice  in 
the  condemnation  of  some,  as  well  as  his  mercy  in  the  salva- 
tion  of  others,  and,  for  that  purpose,  decreed  that  Adam 
Bhould  necessarily  fall. 


DANCERS. 


A  SECT  Which  sprung  up,  about  1373,  in  Flanders,  and 
places  about.  It  was  their  custom  all  of  a  sudden  to  fall  a- 
dancing,  and,  holding  each  other's  hands,  to  continue  thereat, 
tiJI,  being  suffocated  with  the  extraordinary  violence,  they  fell 
down  breathless  together.  During  these  intervals  of  vehe- 
ment  agitation,  they  pretended  to  be  favored  with  wonderful 
visions.  Like  the  Whippers,  they  roved  from  pi.  to  place, 
begging  their  victuals,  holding  their  secret  asse..olies,  and 
treating  the  priesthood  and  worship  of  the  church  with 
the  utmost  contempt. 


«.' 

1  ^ 

li 

1 

I 

ii 


EPICUREANS. 

4  Jn"^  ^i^^'PJes  of  Epicurus,  who  flourished  about  A.  M. 
<i700.  This  sect  maintained  that  the  world  was  formed  not 
oy  God,  nor  with  any  design,  but  by  the  fortuitous  concourse 
of  atoms.  They  denied  that  God  governs  the  world,  or  in  the 
least  condescends  t  interfere  with  creatures  below  they 
denied  the  immortality  of  the  soul,  and  the  existence  of  an- 
gels;  they  maintained  that  happiness  consisted  in  pleasure- 
but  sorne  of  them  placed  this  pleasure  in  the  tranquillity  and 
joy  of  the  mind,  arising  from  the  practice  of  moral  virtue,  and 
which  is  thought  by  some  to  have  been  the  true  principle  ot 


yect  others ; 
IS  justice  in 
in  the  salva- 
that  Adam 


SKEPTICS WICKLIFFITES. 


245 


Lpicuius:  others  understood  him  in  the  gross  sense,  and 
placed  all  their  happiness  in  corporeal  pleasure.  When  Paul 
was  at  Athens,  he  had  conferences  with  the  Epicurean  phi- 
losophers. (Acts  17  :  18.)  The  word  Epicurean  is  used,  at 
present,  for  an  indolent,  effeminate,  and  voluptuous  person, 
who  only  consults  his  private  and  particular  pleasure. 


inders,  and 
n  to  fall  a- 
ue  thereat, 
ie,  they  fell 
Is  of  vehe- 
wonderful 
to  place, 
liblies,  and 
urch  with 


SKEPTICS. 

The  word  Skeptic  properly  signifies  considerative  and  in- 
quisitive, or  one  who  is  always  weighing  reasons  on  one  side 
or  the  other,  without  ever  deciding  between  them.  The  word 
IS  applied  to  an  ancient  sect  of  philosophers  founded  by  Pyrrho, 
who  denied  the  real  existence  of  all  qualities  in  bodies,  exi 
cept  those  which  are  esse  Oal  to  primary  atoms,  and  referred 
every  thing  else  to  the  perceptions  of  the  mind  produced  by 
external  objects;  in  other  words,  to  appearance  and  opinion. 
In  modern  times,  the  word  has  been  applied  to  Deists,  or  those 
who  doubt  of  the  truth  and  authenticity  of  the  sacred  Scrip- 
tures. 


ut  A.  M. 

>rrned  not 
concourse 
,  or  in  the 
ow;  they 
ice  of  an- 
pieasure; 
iillity  and 
irtue,  and 
:iciple  oi 


WICKLIFFITES. 

The  followers  of  the  famous  John  Wickliffe,  called  "the 
first  reformer,"  who  was  born  in  Yorkshire,  in  the  year  1324. 
He  attacked  the  jurisdiction  of  the  pope  and  the  bishops. 
He  was  for  this  twice  summoned  to  a  council  at  Lambeth,  to 
give  an  account  of  his  doctrines,  but,  being  countenanced 
by  the  duke  of  Lancaster,  was  both  times  dismissed  without 
condemnation.  Wickliffe,  therefore,  continued  to  spread  his 
new  principles,  as  usual,  adding  to  them  doctrines  still  more 
alarming ;  by  which  he  drew  after  him  a  great  number  of 


21 


246 


r     i| 


I>IGGERS ZUINGLIANS. 


disciples.  Upon  this,  William  Courtney,  archbishop  of  Can 
terbury,  caJled  another  council  in  1382,  which  condemned 
24  propositions  of  Wickliffe  and  his  disciples,  and  obtained  a 
declaration  of  Richard  II.  against  all  who  should  preach 
them ;  but  while  these  proceedings  were  agitating,  Wickliffe 
died  at  Lutterworth,  leaving  many  works  behind  him  for  the 
establishment  of  his  doctrines.     He  was  buried  in  his  own 

Zll  'f  i'"""''^^^*^'  i"  Leicestershire,  where  his  bones 
were  suffered  to  rest  in  peace  till  the  year  1428,  when,  by 

Wictliff'  '^^™/^^P«P^'  *h^y  --e  taken  up  and  burnt 
Wickliffe  was  doubtless  a  very  extraordinary  man,  consid- 

IZr  T'  '"  ""^^"^  ^'  ^'^"^-  H«  ^'«^«vered  the  ab- 
surdities and  impositions  of  the  church  of  Rome,  and  had 
the  honesty  and  resolution  to  promulgate  his  opinions,  which 

e^ab  ish :  they  were  evidently  the  foundation  of  the  subse- 
quent  reformation. 


DIGGERS. 


A  DENOMINATION  which  sprung  up  in  Germany,  in  the  fif- 
teenth  century ;  so  called  because  they  dug  their  assemblies 

it«  t  n-7"     '  'V''  '"^  ^''''''^-     ^^'y  ^^"d«d  the  church. 
Its  ministers,  and  sacraments. 


ZUINGLIANS. 

A  BRANCH  Of  the  Reformers,  so  called  from  Zuinfflius  a 
noted  divine  of  Switzerland.     His  chief  difference  f"om  Lu! 

breld^'^d''"'''""^  *^^  '"'^"^^*-     ^'  "^^^»*^'««<J  that  the 
bread  and  wme  were  only  significations  of  the  body  and  blood 

r...,,  -ti.,^aoLiiihcr  hehevedmconsubstantiation. 


op  of  Can 
ondemned 
obtained  a 
Id  preach 
Wickliffe 
im  for  the 
»  his  own 
his  bonea 
when,  by 
nd  burnt. 
i>  consid- 
id  the  ab- 
and  had 
IS,  which 
d  him  to 
le  subse- 


1  the  fif. 

semblies 

church. 


SEEKERS  — WILHELMINIANS  — NON-RESISTANTS.    241 

SEEKERS. 

A  DENOMINATION  which  arose  in  the  year  1645.  They  de- 
rived  their  name  from  their  maintaining  that  the  true  church 
inmistry,  Scripture,  and  ordinances,  were  lost,  for  which  they 
were  seeking.  They  taught  that  the  Scriptures  were  uncer- 
tarn;  that  present  miracles  were  necessary  to  faith;  that  oui 
ministry  is  without  authority;  and  that  our  worship  and  or- 
dinances  are  unnecessary  or  vain. 


WILHELMINIANS. 

A  DENOMINATION  in  the  13th  century,  so  called  from  Wil- 
helraina,  a  Bohemian  woman,  who  resided  in  the  territory  of 
Milan.  She  persuaded  a  large  number  that  the  Holy  Ghost 
was  become  incarnate  in  her  person,  for  the  salvation  of  a 
great  part  of  mankind.  According  to  her  doctrines,  none 
were  saved  by  the  blood  of  Jesus  but  true  and  pious  Christians, 
while  the  Jews,  Saracens,  and  unworthy  Christians,  were  to 
obtain  salvation  through  the  Holy  Spirit  which  dwelt  in  her, 
and  that,  in  consequence  thereof,  all  which  happened  in  Christ 
during  his  appearance  upon  earth  in  the  human  nature,  was 
to  be  exactly  renewed  in  her  person,  or  rather  in  that  of  the 
Holy  Ghost,  which  was  united  to  her. 


glius,  a 
)m  Lu- 
hat  the 
d  blood 
tiation. 


NON-RESISTANTS. 

This  is  a  name  assumed  by  those  who  believe  in  the  invio- 
lability  of  human  life,  and  whose  motto  is,  Resist  not  Evil, 
—  that  is,  by  the  use  of  carjial  weapons  or  brute  force.     Thej 


hi   V'l 


:ii  I    '. 


trw  ?t' 


248 


NON-RESISTANTS. 


cannot  properly  be  called  a  religious  sect,  in  the  commor 
acceptation  of  that  term,  and  they  repudiate  the  title;  for  the) 
differ  very  widely  among  themselves  in  their  religious  specu. 
lations,  and  have  no  forms,  ordinances,  creed,  church,  or 
community.     Some  of  them  belong  to  almost  every  religious 
persuasion,   while  others  refuse  to  be  connected  with  any 
denomination,  and  to  be  called  by  any  sectarian  name.     Like 
the  friends  of  negro  emancipation,  or  of  total  abstinence  from 
all  intoxicating  substances,  their  eyes  are  fastened  upon  a 
common  object,  and  their  hearts  united  together  by  a  common 
principle;  and  whatever  calls  for  the  violation  of  that  princi- 
ple, or  for  the  sacrifice  of  that  object,  they  feel  in  duty  bound 
to  reject. 

In  the  autumn  of  1838,  an  association  was  formed  in  Bos- 
ton, called  the  "  New  England  Non-Resistance  Society," 
the  principles  of  which  are  comprehensively  imbodied  in  the 

second  article  of  its  constitution,  as  follows: 

"  The  members  of  this  society  agree  in  opinion  that  no  man, 
or  body  of  men,  however  constituted,  or  by  whatever  name 
called,  have  the  right  to  take  the  life  of  man  as  a  penalty  for 
transgression;  that  no  one,  who  professes  to  have  the  Spirit 
of  Christ,  can  consistently  sue  a  man  at  law  for  redress  of 
injuries,  or  thrust  any  evil-doer  into  prison,  or  fill  any  office 
in  which  he  would  come  under  obligation  to  execute  penal 
enactments,  or  take   any  part  in  the  military  service,  or 
acknowledge  allegiance  to  any  human  government,  or  justi- 
fy any  man  in  fighting  in  defence  of  property,  liberty,  life,  or 
religion ;  that  he  cannot  engage  in  or  countenance  any  plot 
or  effort  to  revolutionize,  or  change,  by  physical  violence, 
ar.y  -rovernment,  however  corrupt  or  oppressive ;  that  he  will 
obey  *  the  powers  that  be,'  except  in  those  cases  in  which 
they  bid  him  violate  his  conscience  —  and  then,  rather  than 
to  resist,  he  will  meekly  submit  to  the  penalty  of  disobedi- 
ence;  and  that,  while  he  will  cheerfully  endure  all  things  for 
Christ's  sake,  without  cherishing  even  the  desire  to  inflict 
injury  upon  his  persecutors,  yet  he  will  be  bold  and  uncom- 
promising  for  God,  in  bearing  his  testimony  against  sin,  iq 


i  common 
i;  for  the} 
lus  specu- 
hurch,  or 
religious 
with  any 
fie.  Like 
ence  from 
d  upon  a 
I  common 
at  princi- 
ity  bound 

1  in  Bos- 

OCIETY," 

ed  in  the 

I:  no  man, 
'er  name 
nalty  for 
lie  Spirit 
dress  of 
iny  office 
te  penal 
rvice,  or 
or  justi- 
,  life,  or 
any  plot 
aoleiice, 
t  he  will 
n  which 
ler  than 
[isobedi- 
lings  for 
0  inflict 
unco!n= 
t  sin,  iq 


NON-RESISTANTS. 


249 


nigh  p.aces  and  in  low  places,  until  righteousness  and  peace 
shall  reign  in  all  the  earth,  and  there  shall  be  none  to  moles 
or  make  afraid." 

On  the  same  occasion,  a  Declaration  of  Sentiments 
was  adopted,  in  which  the  views  of  Non-Resistants  are  set 
forth  in  the  following  positive  and  argumentative  form  :  — 

"  We  cannot  acknowledge  allegiance  to  any  human  gov- 
ernment ;  neither  can  we  oppose  any  such  government  by  a 
resort  to  physical  force.     We  recognize  but  one  Kino  and 
Lawuiveu,  one  Jud«e  and  Ruler  of  mankind.     We  are 
bound  by  the  laws  of  a  kingdom  which  is  not  of  this  world  ; 
the  subjects  of  which  are  forbidden  to  fight ;  in  which  Merc  J 
and  Truth  are  met  together,  and  Righteousness  and  Peace 
have  kissed  each  other;  which  has  no  state  lines,  no  national 
partitions,  no  geographical  boundaries  ;  in  which  there  is  no 
distinction  of  rank,  or  division  of  caste,  or  inequality  of  sex; 
tne  officers  of  which  are  Peace,  its  exactors  Rioiiteousness[ 
its  walls  Salvation,  and  its  gates  Praise  ;  and  which   is 
destined  to  break  in  pieces  and  consume  all  other  kingdoms. 
"  Our  country  is  the  world,  our  countrymen  are  all  mankind. 
We  love  the  land  of  our  nativity  only  as  we  love  all  other 
lands.     The  interests,  rights,  liberties  of  American  citizens, 
are  no  more  dear  to  us  than  are  those  of  the  whole  human  race. 
Hence  we  can  allow  no  appeal  to  patriotism,  to  revenge  any 
national  insult  or   injury.     The  Prince  op  Peace,  under 
whose  stainless  banner  we  rally,  came  not  to  destroy,  but  to 
save,  even  the  worst  of  enemies.     He  has  left  us  an  example, 
that  we  should  follow  his  steps.     God  commendeth  his  love 
toward  us,  in  that,  while  we  were  yet  sinners,  Christ 

DIED  rOR  US. 

"  We  conceive  that,  if  a  nation  has  no  right  to  defend  it- 
self against  foreign  enemies,  or  to  punish  its  invaders,  no  in- 
dividual possesses  that  right  in  his  own  case.  The  unit 
cannot  be  of  greater  importance  than  the  aggregate.  If  one 
man  may  take  life,  to  obtain  or  defend  his"  rights,  the  same 
icense  must  necessarily  be  granted  to  communities,  states, 
and  nations.     If  he  may  use  a  dagger  or  a  pistol,  thei/  may 


250 


NON-RESISTANTS. 


\n  ' 


'AH 


V-     ;W< 


employ  cannon,  bomb-shells,  Jand  and  naval  ibrces.  TJ.e 
means  of  self-preservation  must  be  in  proportion  to  the  mag. 
nitude  of  mterests  at  stake,  and  the  number  of  lives  exposed 
to  desiruction.  But  if  a  rapacious  and  bloodthirsty  soldiery 
throngmg  these  shores  from  abroad,  with  intent  to  commit 
rapjne  and  destroy  life,  may  not  be  resisted  by  the  people  or 
magistracy,  then  ought  no  resistance  to  be  oft'ered  to  domes- 
tic troublcrs  of  the  public  peace,  or  of  private  security.  No 
obligations  can  rest  upon  Americans  to  regard  foreigners  as 
more  sacred  in  their  persons  than  themselves,  or  to  give  them 
a  monopoly  of  wrong-doing  with  impunity. 

"  The  dogma,  that  all  the  governments  of  the  world  arp 
approvingly  ordained  of  God,  and  that  the  powers  that  bf 
in  the  United  States,  in  Russia,  in  Turkey,  are  in  accordance 
with  his  will,  is  not  less  absurd  than  impious.     It  makes  the 
impartial   Author  of  human  freedom  and  equality   unequal 
and   tyrannical.     It  cannot  be  affirmed  that  the   powers 
THAT  BE,  in  any  nation,  are  actuated  by  the  spirit,  or  guided 
by   the  example,  of  Christ,  in  the   treatment  of  enemies  • 
therefore  they  cannot  be  agreeable  to  the  will  of  God  •  and' 
therefore,  their  overthrow,  by  a  spiritual  regeneration  of  their 
subjects,  is  inevitable. 

"  We  register  our  testimony,  not  only  against   all  wars 
whether  offensive  or  defensive,  but  all  preparations  for  war  • 
airamst  every  naval  ship,  every  arsenal,  every  fortification  • 
against  the  militia  system  and  a  standing  army ;  against  all 
military   chieftains   and   soldiers;    against    all   monuments 
commemorative  of  victory  over  a  foreign  foe,  all   trophies 
won  m  battle,  all  celebrations  in  honor  of  military  or  naval 
exploits;   against  all  appropriations  for  the  defence  of  a  na- 
tion by  force  and  arms,  on  the  part  of  any  legislative  body  • 
against  every  edict  of  government  requiring  of  its  subjects 
military  service.     Hence  we  deem  it  unlawful  to  bear  arms 
or  to  hold  a  military  office.  ' 

"  As  every  human  government  is  upheld  by  physical  strength 
and  Its  laws  are  enforced  virtually  at  the  point  of  the  bayonet 
~ ^-'  "">  """^^^  ""icij  imposes  upon  its  incumbent 


NON-HKSISTANTS. 


25  J 


the  obligation  to  compel  men  to  do  right,  on  pam  of  imprison 
ment  or  death.  We  therefore  voluntarily  exclude  ourselvea 
from  every  legislative  and  judicial  body,  and  repudiate  aJI 
human  politics,  worldly  honors,  and  stations  of  authority.  If 
we  caimot  occupy  a  seat  in  the  legislature,  or  on  the  bench, 
neither  can  we  elect  others  to  act  as  our  substitutes  in  any 
such  capacity. 

"  It  follows  that  we  cannot  sue  any  man  at  law,  to  compel 
hiin  by  force  to  restore  any  thing  which  he  may  have  wrong, 
fully  taken  from  us  or  others;  but,  if  he  has  seized  our  coat, 
we  shall  surrender  up  our  cloak  rather  than  subject  him  to 
punishment. 

'•  We  believe  that  the  penal  code  of  the  old  covenant,  An 

KYE  FOR  AN  EYE,  AND  A  TOOTH  FOR  A  TOOTH,  has  been  abro 

gated  by  JESUS  CHRIST ;  and  that,  under  the  new  cove- 
nant,  the  forgiveness,  instead  of  the  punishment,  of  enemies 
has  been  enjoined  upon  all  his  disciples,  in  all  cases  whatso 
ever.  To  extort  money  from  enemies,  or  set  them  upon  a 
pillory,  or  cast  them  into  prison,  or  hang  them  upon  a  gal- 
lows, is  obviously  not  to  forgive,  but  to  take  retribution. 
Vengeance  is  mine  —  I  will  repay,  saith  the  Lord. 

"  The  history  of  mankind  is  crowded  with  evidences  proving 
that  physical  coercion  is  not  adapted  to  moral  regeneration  ; 
that  the  sinful  dispositions  of  man  can  be  subdued  only  by 
love ;  that  evil  can  be  exterminated  from  the  earth  only  by 
goodness;  that  it  is  not  safe  to  rely  upon  an  arm  of  flesh,  upon 
man,  whose  breath  is  in  his  nostrils,  to  preserve  us  from  harm ; 
that  there  is  great  security  in  being  gentle,  harmless,  longl 
suffermg,  and  abundant  in  mercy ;  that  it  is  only  the  meek 
who  shall  inherit  the  earth,  for  the  violent,  who  resort  to  the 
sword,  are  destined  to  perish  with  the  sword.     Hence,  as  a 
measure  of  sound  policy,  — of  safety  to  property,  life,  and 
liberty,  — of  public   quietude  and   private   enjoyment, '— as 
well  as  on  the  ground  of  allegiance  to  HIM  who  is  Kino  op 
KINGS  and  Lord  op  lords,— we  cordially  adopt  the  non- 
resistance  principle ;  being  confident  that  it  provides  for  all 
possible  consequences,  will  insure  ail  things  needrul  to  us,  la 


i  i] 


25? 


NON-RESISTANTS. 


If 


I     'I 


armed  with  omnipotent  power,  and  must  ultimately  triumph 
over  every  assailing  force.  ^ 

"  We  advocate  no  Jacobinical  doctrines.     The  spirit  of 
Jacob.msm  is  the  spirit  of  retaliation,  violence,  and  murder. 

withers     T  rn     ""  ''^''^'  "^'^"-      ^^  """'^  be  filled 
wuh  the  Sp.r.t  of  Chhist.     If  we  abide  by  our  principles,  i* 

s  m^possible  for  us  to  be  disorderly,  or  plot  treason,  or  par- 

t.cpate  m  any  evil  work  :  we  shall  submit  to  every  ordinance 

of  man,  for  the  Loan's  sake;  obey  all  the  requirements 

of  government,  except  such  as  we  deem  contrary  to  the  com, 

mands  of  the  gospel;  ami  in  no  case  resist  the  operation  of 

law,  except  by  meekly  submitting  to  the  penalty  of  disobedi- 

"  But  while  we  shall  adhere  to  the  doctrine  of  non-resist- 
ance  and  passive  submission  to  enemies,  we  purpose,  in  a 
moral  and  spiritual  sense,  to  speak  and  act  boldly  in  the 
cause  ofGon;  to  assail  iniquity  in  high  places  and  in  low 
places;  to  apply  our  principles  to  all  existing  civil,  political 
legal,  and  ecclesiastical  institutions;  and  to  hasten  the  time 
when  the  kingdoms  of  this  world  will  have  become  the  kin., 
doms  of  our  Lord  and  of  his  Christ,  and  he  shall  reign  for- 

"  It  appears  to  u.  a  self-evident  truth,  that  whatever  the 

gospel  IS  designed  to  destroy  at  any  period  of  the  world,  be- 

ng  contrary  to  it,  ought  now  to  be  abandoned.     If,  then   the 

tune  IS  predicted,  when  swords  shall  be  beaten  into  plough- 

eaTn  the"V'r"  "''  P--"g-hooks,  and  men  shall  not 
lea  n  the  at  of  war  any  more,  it  follows  that  all  who  manu. 

tilT;        '  ''  ""'"^u    '^'''  ^''^^y  ^^^P°"«'  d«  thus  array 
In  earthT  '^''"'^     '  ^""""^"^  ^"'"^"'^^  "^^^^  ^*^^  "^  ««« 

Having  thus  frankly  stated  their  principles  and  purposes 
hey  proceed  to  specify  the  measures  they  propose  L  adop  ' 
m  carrying  their  object  into  effect,  as  follows  •  -1  ^ 

"We  expect  to  prevail   through   the   foolishness   of 
PRKACHiNG,  striving  to  commend  ourselves  unto  every  man's 


NON-RESISTANTS 


353 


conscience,  in  the  sight  of  Ood.     From  .he  press    we  shall 

shall  endeavor  to  secure  the  CHiperalion  of  all  persons    of 
whatever  name  or  sect.    The  tr,un,phan.  progress'    he  ciu: 
of  r.MPKn^KCE  and  of  A„„l,t,on  in  our  land,  through  ihl 
mstrumentaluy  of  benevolent  and  voluntary  associations  e^ 
courages  us  to  combine  our  own  mean,  and  efforts  for  Ike 

lecturers    circulate  tracts  and  publications,  form  socic  ies 

the  sutie'cT  r,:  "=""  '""  "'"""■^'  «"'^"-"".  "■  '^^o 

ect  to  r  "'"""^''T  '^'■'"-     "  ""'  •>»  <""  l^'di-?  ob- 
ject to  devise  ways  and  means  for  effecting  a  radical  chan™ 

.nthe  views  feelings  and  practices  of  socfety,  resp    t  nt  tC 
sinfulness  ofwar  and  the  treatment  of  enemies 

"In  entering  upon  the  great  work  before  us,  we  are  not 
unmindful  that,  in  its  prosecution,  we  may  be  called  to  tet 
our  sincerity,  even  as  in  a  fiery  ordeal.     I.  may  subjec  tust 
insult,  outrage,  suffering,  yea,  even  death  itself     We  an.  cT 

caLTv^T  'T"'  °f  ■"'— P'io".  Hiisrepresentatio,.; 
calumny  Tumults  may  arise  against  us,  The  ungodly  and 
violent,  the  proud  and  Pharisaical,  the  ambitious  and  tyr'anni- 
cal  principalities  and  powers,  and  spiritual  wickedness  in  hi.h 
places  may  combine  to  crush  us.  So  they  treated  the  Me's- 
s.AH,  whose  example  we  are  humbly  striving  to  imitate  If 
we  suffer  with  him,  we  know  that  we  shall^eign  w  1  him 

Ou   confidence  is  in  the  Lord  Almiohtv,  not  in  man. 

Having  withdrawn   from  human  protection    what  can 
sus  am  us  but  that  fai.h  which  overcomes  ,he  worrd ,    We 

lo  trvt      t ''  T"''  """"""'"^  "-^  ^^'y  '"»'  "Woh  i» 
s    but tTni        "     '''"■t^'""^''  thing  had  happened  unto 

sufferlr^  w;:  ""T""^  "'  "■"  ""^  P"'"''"'  «<■  Christ's 
offerings.     Wherefore  we  commit  the  keeping  of  our  soul, 

<o  God,  i„  well-doing,  as  unto  a  faithful  Creator     Foa  eve„ v 

ONE  T„„  FORSAKES  „„„SES,  OR    BRETHREN,  OR   SISTERS.  OR 
rATHEE,    OR    MOTHER,    OR    WIPE.   OR    CHILDREN,   OR   LANDS 


254 


NON-RESISTANTS. 


I1HAI.I,  INHERIT  EVEHIA8TINO  LIPE." 

beI°LLt^,''''"7  """  ''°""'™'''  "-^^  '^y  *«  'hey  ..  hav, 
been  stigmatized  as  no  human  government  men,"  and  ranked 
among  d,sorg.„i.er,  and  anarchists.     B„,  the;  bdie  e "hat 
the  gospel  requires  men  to  suppress  every  angry  emZn  , ' 
forgive  every  injury,  to  revenge  none ;  an'd  the/  ask,"  Sha" 
we  forgive  as  individuals,  and  retaliate  as  communitie  J  Shil 
we  turn  the  other  cheek  as  individuals,  and  plunge  a  dagge 
mto  the  heart  of  our  enemy  as  nations  7    We  might  as  lei 
be  sober  as  individuals,  and  drunk  as  nations,     w!  mighra 
well  be  merciful  as  individuals,  and  rob  as  patriots,  "they 
beheve  that  the  forgiveness  of  enemies,  «.hether  foreigner 
dome  tic,   IS  the  essence,  the  chief  virtue,  the  soul  of  the 
gospel ;  that  we  should  preach  our  Savior's  peace,  e  en  i    U 
brings  us  to  our  Savior's  cross;  that  Christians  should  no 
punish  either  to  amend  those  who  trespass  against  thm  C 
o  comfort  themselves;  for  they  do  not  amend  mhersbH'ne 
a^d  imprisonments,  nor  do  they  need  any  better  comfort  ,ha„ 
tha  of  their  Savior,  who,  on  the  cro^,  not  only  prayed  but 
apologized  for  his  murderers;  that,  if  the  gospd  I  St  i, 

tha,  If  a  Christian  reigns,  he  reigns  by  love,  not  by  force" 
hat  he  cannot  smile  with  frowns,  forgive  with  punfshmem' 
ove  with  hatred,  ble.,s  with  the  sword,  do  good  with  evH  be 
humble  with  pride,  love  God  and  serve  MaLon;  tha  moral 
power  would  govern  men  altogether  cheaper  and  better  ,h,„ 
physical ;  that  the  destruction  of  every  kingdom  that  ha^ 
heretofore  existed,  proves  that  men  will  not,  cannot  be  gof 
erned  by  physical  force;  that  the  refusal  rf  our  Savioft" 
govern,  when  he  had  the  power  of  miracles,  was  his  gr  a,e° 
miracle ;  and  tha.  his  obedience,  forgiveness,  sufferings  Tnd 
death,  established  the  constitution  of  a  government,  r;hh 

the  God  of  peace,  the  Prince  of  peace,  and  the  Spirit  of  peace 
They  believe  that,  when  Jesus  referred  his  hearers  to  the  aw 


SOUTHCOTTERS. 


255 


of  retaliation,  which  law  constituted  the  great  fundamental 
principle  in  the  Jewish  civil  government,  and  when,  in  express 
terms,  he  repealed  that  law,  he  laid  the  axe  at  the  root  of  that 
government,  and  virtually  repealed  or  abrogated  the  whole  of 
It ;  for  of  what  force  can  any  civil  government  be,  which 
cannot  enforce  its  laws  by  inflicting  evil  upon  its  violators  ? 
When  Jeaus  took  from  the  Jewish  civil  ruler  the  right  to  in- 
flict punishment,  he  declared  the  only  civil  government,  which 
God  had  ever  institMted,  and  recognized  as  of  any  rightful 
authority,  to  be  null  and  void  forever.    They  think  it  will  be 
admitted,  by  all  who  receive  the  plain  declarations  of  Scrip- 
ture as  truth,  that  no  man,  as  an  individual,  has  the  right  to 
render  evil  for  evil,  or  to  enforce  even  h.    lawful  claims,  by 
his  fist,  the  club,  or  the  sword.    But  if  a  man  has  no  such 
right  as  an  individual,  he  has  none  as  a  member  of  a  family, 
or  as  the  inhabitant  of  a  town,  county,  state,  or  nation ;  hence 
he  cannot  delegate  any  such  right  toothers,  called  legislators, 
magistrates,  judges,  sheriffs,  &c.     If  no  man  has  the  right  to 
retaliate  with  the  fist,  or  club,  or  sword,  it  is  equally  and 
immutably  true  that  he  has  no  right  to  render  evil  for  evil, 
by  using  laws,  or  magistrates,  or  judges,  or  sheriffs,  as  the 
clubs,  or  swords,  or  the  instruments  of  such  retaliation. 
When  men  "resist  evil,"  either  by  the  use  of  the  club,  or  of 
numan  law,  the  principle  upon  which  they  act  is  the  same  in 
both  cases;  the  only  difference  is  in  the  instruments  employed. 


SOUTHCOTTERS. 


Dr.  Evans  gives  the  foHowing  account  of  the  religious 
views  and  opinions  of  Joanna  Southcott,  ivho  made  con- 
Biderable  noise  in  England,  towards  the  close  of  the  last 
century :  — 

'-'-  The  mission  of  this  prophetess  commenced  in  the  year 
1793,  and  the  number  of  people  who  have  joined  with  her 


i  ittl 


2o() 


SOUTHCOTTEHS. 


,  I 


■r  . 


All 


.he  pr„™,e,  i„  .h/J^  ,  fl"::^  7'  '  -  «  ^"""-en.  of  a,, 
himself  gave  to  his  followers    a  "j  J.  ^'''"  """'=''  *■' 

promise  made  to  the  woZ  'in  he^^  tr"t"'^  "'  '"« 
human  race  is  to  be  rcd,.^m„j  r  , '  '°"S''  »''''<=h  the 
the  end.     We  are  tauih.  1    ..       ""  °"  ""=  '=*<='^  "^  "  in 

of  .ruth  to  he::rtte':^tTa;r:;r"°'''^^'''''' 

tjpes  of  the  two  neriod.,  i„    T-  u    !  *  creation  were 

of  Christ   are  7  be  11       j"  "'  "''^"  "^  »"=»  -""l 
conditionally  to  have  hfr       °       "''"'™''''-    ^atan  was 
shadowed  by  The  sTx  davr'"  Tt  '"'  ''^  "«»'-''  ^^-«. 
his  Spirit  has  strve^wlth  J"       vf  "■"  ^°"'  ""''«'•  »s 
darkness;  but  S    an,  S'"  "„I  "V"""  '"^  P"--  "' 
of  'he  elect,  as  declarcSe  "nel       ?«     '"'  "'  "'""' 
a  further  trial  at  the  evpi  "tion  ^7.  '  u""*"  ^'"™  ''  '"  have 
«™e  equal  to  the  nX  :"  the  d'      T""  ^"'^'  ''^"  ^ 
close  of  the  seven  thousand  ye       .hTint"™"*-     ^'  '"' 
place,  and  the  whole  h,,,.,  Judgment  is  to  take 

forward  the  testilon    ofThe"  ewrt,"'"  T''"'''  ''""g 
reign  of  Satan,  and  V'heJI^^  ,f ^  ^"«^«'-'  ""der  the 
spiritual  reign  of  Christ      rlet^    ^T  .T'"- """"  ""' 
evidence,  before  the  whole  creatTon    r  ''T?"'  "'"  •>« 
of  Satan  was  the  cause  of  hi^    k T       .^'^'  '^'"  "«'  Pri^e 
he  was  the  root  of  e:    uponj;    'rd  '"  '"""'  ""  """ 
those  two  great  proofs  havA!     \'       ,"  ""'«1"ontly,  ,vhen 
of  the  human  r!  7  hat  l!  n,       ""';'  '""''"'•  ">«  P'^rt 
tor-  ,cn.ed  by  bein,  i„  1  1  -"     "  ■"'  P°""'  '«  be 

will  revolt  frl  ^^^  I  Ir^lt^ Jll  ^7  '"'  'X  ^"^*- 
have  been  deluded,  will  repent  and  Xl^  «  """  "  "''^ 
hold  out  his  hand  to  then,  hf!!!'  .     ^"■"™''  of  »«  will 

-ew  earth  for  them  to  o  1  "il  ''  '  "'"  "■""  P^^P"^  » 
ultimately  to  join  hi   s Z  s  'fT'""'T'  ""'  '""P"'"  'hem 

■ine  mission  of  Joannn  is  f^  k^  „„^_,.,  -  u   - 

~  '^  ^"  "Ccuinpjishod  by  a  perfect 


I  her  to  b« 
ted  that  she 
o  announce 
Iment  of  aJJ 
■  which  he 
arJy  of  the 
which  the 
ts  of  it  in 
the  Spirit 
ition  were 
Satan  and 
>atan   was 
md  years, 
orked,  as 
•owers  of 
the  sake 
3  to  have 
irs,  for  a 
At  the 
to  take 
ly  bring 
ntler  the 
»der  thp 
will   be 
le  pride 
nd  that 
y,  when 
»at  part 
',  to  be 
angels, 
at  they 
ill  will 
pare  a 
'  them 
i  fight 

►effect 


S0UTHC0TTER9. 


257 


obedience  to  the  Spirit  that  directs  her,  and  so  to  be  made  to 
claim  the  promise  of  ♦  bruising  the  head  of  the  serpent; '  and 
which  promise  was  made  to  the  woman  on  her  casting  the 
blame  upon  Satan,  whom  she  unwittingly  obeyed,  and  thua 
man  became  dead  to  the  knowledge  of  the  good;  and  so  ne 
blamed  his  Creator  for  giving  him  the  woman,  who  was 
pronounced  his  helpmate  for  good.     To  fulfil  the  attribute 
of  justice,  Christ  took  upon  himself  that  blame,  and  assumed 
his  humanity,  to  suffer  on  the  cross  for  it,  that  he  might  justly 
bring  the  cross  upon  Satan,  and  rid  him  from  the  earth,  and 
then  complete  the  creation  of  man,  so  as  to  be  after  his  own 
image.     It  is  declared  that  « the  seed  of  the  woman '  are 
those  who  in  faith  shall  join  with  her  in  claiming  the  promise 
made  in  the  fall ;  and  they  are  to  subscribe  with  their  hands 
unto  the  Lord  that  they  do  thus  join  with  her,  praying  for 
the  destruction  of  the  powers  of  darkness,  and  for  the  es- 
tablishment of  the  kingdom  of  Christ.     Those  who  thus 
come  forward  in  this  spiritual  war,  are  to  have  the  seai  of 
the  Lord's  protection ;  and  if  they  remain  faithful  soldiers, 
death  and  hell  shall  not  have  power  over  them;  and  these  aie 
to  make  up  the  sealed  number  of  one  hundred  and  forty-four 
thousand,  to  stand  with  the  Lamb  on  Mount  Sion.     The  fall 
of  Satan's  kingdom  will  be  a  second  deluge  over  the  earth ; 
so  that,  from  his  having  brought  the  human  race  under  his 
power,  a  great  part  of  them  will  fall  with  him;  for  the  Lord 
will  pluck  out  of  his  kingdom  all  that  offend  and  do  wickedly 
The  voice  which  announces  the  coming  of  the  Messiah  is 
accompanied  with  judgments,  and  the  nations  must  be  shaken 
and  brought  low  before  they  will  lay  these  things  to  heart. 
When  all  these  things  are  accomplished,  then  the  desire  of 
nations  will  come  in  glory,  so  that  '  every  eye  shall  see  him,' 
and  he  will  give  his  kingdom  to  his  saints. 

"It  is  represented  that  in  the  Bible  is  recorded  every 
event  by  which  the  Deity  will  work  the  ultimate  happiness 
of  the  human  race,  but  that  the  great  plan  is,  for  the  most 
part,  represented  by  types  and  shadows,  and  otherwise  so 
wrapped  up  in  mysteries,  as  to  be  inscrutable  to  human  wis- 
22*       Q 


I: 


■  I    (If 


258 


SOUTHCOTTERS. 


iii   . 


*■  * 


11  i 


t"  Lwledt  ^  ;    P'"\°»"'=^''  "■»'  ".an  should  become  dead 
to  knowledge  ,f  he  ate  the  forbidden  fruit,  so  the  Lord  must 
prove  h.  words  true.     He  therefore  selected  a  pecul  ar  neo 
pie  as  depositaries  of  the  records  of  that  knowle'r  a  ,d   .e 

every  knowledge  of  him,  by  crucifying  him  He  will  i„ 
l.ke  manner,  put  the  wild  olive  to  [he  san>e  test  and  .he 
result  W.I1  be,  that  he  will  be  now  crucified  intrs;,ir- 

'The  mission  of  Joanna  beaan  in  ITQO  u  T    • 

she  had  prophecies  given  her,  rwi'„Vh^' .  I  "wt  e  Ta! 

hou  /^iuhf    •    T'  "'""  ""»^''  ">^  I-O  -^  h« 

for  fifteen  years  T""^  "'"'°"'   "'""  '"'""'  •=^™'"^ 
lor  mieen  years,  as  a  warnmg  to  this  land ;  and  that  then  he 

should  brmg  about  events  here  which  should  more  larlv 
wise,  so  that  this  should  be  the  happy  nation  to  bp  th^  fir=* 

::  r:  sf :f';:'™"r'  -"  ^^  '^' '--- 1  '^j: 

MZ/r    f  'he  world  to  a  sense  of  what  is  coming  upon 
■m'age         '"'™^'"^  '*^  ^''«''  -"  *-  «"»  "orship  to 

"Joanna  Southcolt  died  of  a  protracted  illness  It  „„ 
g.ven  out  that  she  was  to  be  the  mother  of  a  Seld  S;lk 
Present  were  accordingly  made  her  for  the  S«  espS 
a  superb  cradle  with  a  Hebrew  inscription  in  poetrf  2 
she  expired,  and  no  child  appeared  on  the  occasion.  A  stone 
placed  over  her  remains  in  the  New  Burial-^round  Marvt 
bone,  has  this  mystic  inscription :  -         "=""""''  ^''^H^- 

IN    MEMORY    OF 

JOANNA   SOUTHCOTT, 

Who  dep  .  •  >d  this  life  December  27th,  1814, 
Aged  60  years. 
While,  through  all  thy  wondrous  days, 
Heaven  and  earth  enraptured  gaze,— 
While  vain  sages  think  they  know' 
Secrets  thou  alone  canst  show,— 
Time  alone  will  tell  what  hour 
Thou'lt  appear  in  greater  power." 


come  dead 
-iord  must 
uliar  peo 
3;  and  he 
s  dead  to 
e  wilJ,  in 
;  and  thp 
pirit. 

lich  time 
hole  waa 
I  said  he 
al  amities 
then  he 
B  clearly 
d  other- 
the  first 
awaken- 
ig  upon 
ship  his 

It  waa 

Shiloh. 
pecially 

y-    But 

A  stone 
lary-le- 


FAMILY    OF    LOVE HUTCHINSONIANS. 


FAMILY  OF  LOVE. 


259 


A  SECT  that  arose  in  Holland,  in  the  sixteenth  century, 
founded  by  Henry  Nicholas,  a  Westphalian.  He  maintained 
that  he  had  a  commission  from  Heaven  to  teach  men  that  the 
essence  of  religion  consisted  in  the  feelings  of  divine  love  ; 
that  all  other  th<?ological  tenets,  whether  they  related  to 
objects  of  faith  or  modes  of  worship,  were  of  no  sort  of  mo- 
ment, and,  consequently,  that  it  was  a  matter  of  the  most 
perfect  indifference  what  opinions  Christians  entertained 
concerning  the  divine  nature,  provided  their  hearts  burned 
with  the  pure  and  sacred  flame  of  piety  and  love. 


HUTCHINSONIANS. 

HuTCHiNsoNiANs,  the  followers  of  John  Hutchinson,  born 
in  Yorkshire,  1674,  and  who,  in  the  early  part  of  his  life> 
served  the  duke  of  Somerset  in  the  capacity  of  steward. 
The  Hebrew  Scriptures,  he  says,  comprise  a  perfect  system 
of  natural  philosophy,  theology,  and  religion.  In  opposition 
to  Dr.  Woodward's  *'  Natural  History  of  the  Earth,"  Mr. 
Hutchinson,  in  1724,  published  the  first  part  of  his  curious 
book,  called  "  Moses'  Principia."  Its  second  part  was  pre- 
sented to  the  public  in  1727,  which  contains,  as  he  appre- 
hends, the  principles  of  the  Scripture  philosophy,  which  are 
a  plenum  and  the  air.  So  high  an  opinion  did  he  entertain 
of  the  Hebrew  language,  that  he  thought  the  Almighty  must 
have  employed  it  to  communicate  every  species  of  knowledge, 
and  that,  accordingly,  every  species  of  knowledge  is  to  be 
found  in  the  Old  Testament.  Of  his  mode  of  philosophizing, 
the  following  specimen  is  brought  forward  to  the  reader's  at- 


.ention  :  —  "  The  air,  he 


supposes,  exists  m  three  conditions, 


—  fire,  light,  and  spirit; — the  two  latter  are  the  finer  and 


360 


MOBMONITES,    OB    THE 


'-  air  is  finer  and  fi„  ," iuT" '  '"""  '"«  «"">  ">  «■«  sun, 
confine,  of  the  sun,  and  fie  L  .^        k   P"'"  "«■"  "«"  "" 

-vxten..  i^hich  he  includerth 'fi    .  <="™">f«ence  of  thi, 
grosser  and  gr«,,er    I  it  t  '' '''''^' '''«  ■■''  "^^onies 

•iition  it  is  af  the  u'^^,  ^rte  Z,  "°«"''"''  '"  '"'->'  »»- 
in  his  opinion,  theexZlJio^^f!  "'"'^f'^"'  ''">'»  "'>«'»«, 
»/  rf«ri„.«.  used  in  thTNe"  tT   "''*"'"■  *""  *'«*"«« 
The  follower,  of  Mr    H.Il       "'' '**™' "^  "-^ '"k™-" 
among  others  the  Rev  Mr  S   "'""r  "*  ""'"*'»•'»'  »"<l 
of  Culloden,  and  thl'  Z^  ^TT'^'"'^  °""<'"  Forbes, 
Norwich.  '"*  ""'^"o  »'•  Home,  bishop  oC 


MORMONITES, 

OR 

THE  CHURCH  OF  THP   r  .  ^™ 

"FTHE  LATTER-DAT  SAINTS. 
In  a  little  work  entideH  »,;•  • 
published  in  1836,  we  la™  s^^f"*"  ^'"*  '"'  *<"""". 
fti.h  of  the  Mor™;nites!„;TXXT  1 ""  ""^"'  -<* 
h«mg  called.    Since  tha.  time  wTb  '  *"  ""^  P''*' 

al  stock  of  the  publications  Inhi!       ?  '"="""''  »"  «'*tion. 
'o  .ell  their  st ^  m  th^t^''''''  ^"'' "«  »- enabled 

4h  'C^X': !!"™-  '"--  «-  '.  'B^..  Prophet 

faith  in  the  prL^^^,•se?of  S^   r'''"'™""^  '»  ^^^^rcise 
hte  that  of  day,  only  0^^^,  „,''""'■  ""  '  *"''•''"'  »  »f'h: 
-ee  and  hrighI;ess,Vur:.t  orr'^Tt''""^  '"'«" 
^a.  as  though  the  house  .  rfitd  ^Th  '  '•""  *"'  ^'^'« 

appearance  produced  ,  shock  7 .1  consuming  nre;  ,h, 

"hock  that  affected  the  whol.  i.^y 


CHUKCH    OF    THE    LATTER-DAY    SAINTS. 


261 


In  a  moment,  a  personage  stood  before  me  surrounded  with  a 
glory  yet  greater  than  that  with  which  I  was  already  sur- 
rounded. This  messenger  proclaimed  himself  to  be  an  angel 
of  God,  sent  to  bring  the  joyful  tidings,  that  the  covenant 
which  God  made  with  ancient  Israel  was  at  hand  to  be  fulfilled ; 
that  the  preparatory  work  for  the  second  coming  of  the  Messiah 
was  speedily  to  commence ;  that  the  time  was  at  hand  for  the 
gospel,  in  all  its  fulness,  to  be  preached,  in  power,  unto  all  na- 
tions, that  a  people  might  be  prepared  for  the  millennial  reign. 
"  I  was  informed  that  I  was  chosen  to  be  an  instrument  in 
the  hands  of  God  to  bring  about  some  of  his  purposes  in  this 
glorious  dispensation. 

"  I  was  also  informed  concerning  the  aboriginal  inhabitants 
of  this  country,  and  shown  who  they  were,  and  from  whence 
they  came ;  a  brief  sketch  of  their  origin,  progress,  civiliza- 
tion, laws,  governments,  of  their  righteousness  and  iniquity, 
and  the  blessings  of  God  being  finally  withdrawn  from  them 
as  a  people,  was  made  known  unto  me.  I  was  also  told  where 
there  were  deposited  some  plates,  on  v/nich  was  engraven  an 
abridgment  of  the  records  of  the  ancient  prophets  that  had 
existed  on  this  continent.  The  angel  appeared  to  me  three 
times  the  same  night,  and  unfolded  the  same  things.  After 
having  received  many  visits  from  the  angels  of  God,  unfolding 
the  majesty  and  glory  of  the  events  that  should  transpire  in 
the  last  days,  on  the  morning  of  the  22d  of  September,  A.  D 
1827,  the  angel  of  the  Lord  delivered  the  records  into  my 
hands. 

"  These  records  were  engraven  on  plates  which  had  the 
appearance  of  gold;  each  plate  was  six  inches  wide  and  eight 
inches  long,  and  not  quite  so  thick  as  common  tin.  They 
were  filled  with  engravings,  in  Egyptian  character,  and  bound 
together  in  a  volume,  as  the  leaves  of  a  book,  with  three  rintrs 
running  through  the  whole.  The  volume  was  something  near 
six  inches  in  thickness,  a  part  of  which  was  sealed.  The 
characters  on  the  unsealed  part  were  small,  and  beautifully 
engriived=  The  whole  book  exhibited  many  marks  of  anti- 
quity in  its  construction,  and  much  skill  in  the  art  of  ensra- 


1 


f    I- 
f  «'! 

.'If 


I 


5>62 


WOHMOMTES,    OK    THE 


'»o  tranTlc.,    !  "  '""'  '  '■"■'"■'™.'  "hich  consisted  of 

"  Through  the  medium  of  the  Urim   and  Th,,       ■      , 
.ransated  the  .cord,  h,  the  gift  Jl::f  J'^"'""  ' 

eowthatc^:  L:\rti:Tf'Ltrarr;'''f^^  ^ 

in  ancient  tles^L  .!"  .  JI- "T.'  '*'""'''  "■"  ^""i"-- 
people.  Thrfi;s  teti  tl 'I  ""^  t''""  "<=''  o*" 
from  the  tower  of  Babel  The  r.'  '"''  "™"  '"'^'="J 
from  the  citv  of  Li  .  ""''  ""='  "»■"«  d'rectly 

Ci.rist     tL  we'e  onf"'  n  °i'  "f  """"'<"'  ^^^  "^fo™ 
of  Joseph      T  J/' re!'''''^'"'''''''^^'  "^"■o  descendant, 

appearance  upon  this  conL^^^t  after  hi  '""  "'"'''  *"' 

planted  the  g'ospel  heret  "  ,'   ;™"h"' '''" '^ 
power,  and  blessing;  that  thev  h.^         .,  "''"''  "'"' 

tors,  teachers,  and  evan'e  is^s  •  the  ^°  '"' f  "P"""^'  P"* 
pHesthood.  th;  same  ordral;:::    mVpT^^td  t  ^''""' 

and  to  hidet  uXTLI  IZ  .^T'T''  ""'""'•  *"=- 
and  be  united  with  th7C!  V  ,,  "  "  '^""''^  """»«  ^^^K 
purposes  of  oT^'H^  ;f  --■^^-'  "f  the' 
account,  I  would  refrr  to  th.  w     i     A^  ^^  particular 

pu^^has  d  at  ^'f::^:x:^^:z^:z " 

As  soon  as  the  news  of  this  discovery  was  made  k„::;. 


CHURCH    or    THE    LATTER-DAY    SAINTS. 


263 


lent,  which 
onsisted  of 
itened  to  a 

lummim  I 

lod. 

listory  of 

lent  by  a 

confusion 

the  Chris- 

America, 

races  of 
directly 
directly 

s  before 

Pendants 

ime  that 

them  in 

1  of  the 

rth  cen- 

bit  this 

ade  his 

that  he 

ss,  v.nd 

s,  pas- 

!  same 

essing, 

people 

lat  the 

mand- 

>  fcc, 

forth, 

)f  the 

cular 

an  be 

rs. 


false  reports,  misrepresentation,  and  slander  flew,  as  on  the 
wings  of  the  wind,  in  every  direction ;  the  nouse  was  fre- 
quently  beset  by  mobs  and  evil-designing  persons;  several 
times  I  was  shot  at,  and  very  narrowly  escaped,  and  every 
device  was  made  use  of  to  get  the  plates  away  from  me ;  but 
the  power  and  blessing  of  God  attended  me,  and  several 
began  to  believe  my  testimony. 

"  On  the  6th  of  April,  1830,  the  •  Church  of  Jesus  Christ 
of  Latter-Day  Saints '  was  first  organized  in  the  town  of 
Manchester,  Ontario  county,  state  of  New  York.  Some  few 
were  called  and  ordained  by  the  spirit  of  revelation  and 
prophecy,  and  began  to  preach  as  the  Spirit  gave  them  utter- 
ance ;  and  though  weak,  yet  were  they  strengthened  by  the 
power  of  God,  and  many  were  brought  to  repentance,  were 
immersed  in  the  water,  and  were  filled  with  the  Holy  Ghost 
by  the  laying  on  of  hands.  They  saw  visions  and  prophesied : 
devils  were  cast  out,  and  the  sick  healed  by  the  laying  on  of 
hands.  From  that  time,  the  work  rolled  forth  with  astonish- 
ing rapidity,  and  churches  were  soon  formed  in  the  states  of 
New  York,  Pennsylvania,  Ohio,  Indiana,  Illinois,  and  Mis- 
souri. In  the  last-named  state,  a  considerable  settlement  was 
formed  in  Jackson  county ;  numbers  joined  the  church,  and 
we  were  increasing  rapidly  ;  we  made  large  purchases  of  land, 
our  farms  teemed  with  plenty,  and  peace  and  happiness  were 
enjoyed  in  our  domestic  circle  and  throughout  our  neighbor- 
hood ;  but  we  could  not  associate  with  our  neighbors,  who 
were  many  of  them  of  the  basest  of  men." 

After  giving  an  account  of  their  removal  from  Jackson  to 
Clay,  and  from  Clay  to  Caldwell  and  Davies  counties,  Mis- 
souri, with  a  relation  of  their  persecutions  and  consequent 
distresses,  the  prophet  proceeds  :  — 

"  We  arrived  in  the  state  of  Illinois  in  1839,  where  we 
found  a  hospitable  people  and  a  friendly  home ;  a  people  who 
w«re  willing  to  be  governed  by  the  principles  of  law  and 
humanity.     We  have   commenced  to  build  a  city,    called 


264 


MORMONITES,    OR    THE 


1  e^ 

■  'S 

I 


II 


and  in  nirr,    /  numbors  m  the  county  around 

England,  Ireland.  Scotland,  ™dwJ,':r  '"'''"J"'" 
where  a  few  of  our  missio  aries  werrsen.  „ '?«"  T' 
•and  joined  the  standard  of  truth     tLTI'  u        ^ 

joimng  in  every  land.  ^  ""  ""'»'"'"  »<'»' 

"  Our  missionaries  are  oroin^  forth  tr.  ^;ff^,«  .. 


ii 


CHURCH    or    THE    LATTER-DAT    SAINTS. 


265 


"  We  believe  that  men  will  be  punished  for  their  own  sins, 
and  not  fur  Adam's  transgression. 

"  We  believe  that,  through  the  atonement  of  Christ,  all 
mankind  may  be  saved  by  obedience  to  the  laws  and  ordi- 
nances of  the  gospel. 

••  We  believe  that  these  ordinances  are,  1.  faith  in  the 
Lord  Jesus  Christ;  2.  repentance;  3.  baptism,  by  immer- 
sioHj  for  the  remission  of  sins;  4.  laying  on  of  hands  for  the 
gill  of  the  Holy  Ghost. 

"  We  believe  that  a  man  must  be  called  of  God  by 
'prophecy,  and  by  laying  on  of  hands,'  by  those  who  are  in 
authority  to  preach  the  gospel,  and  administer  in  the  ordi- 
nances thereof. 

"  We  believe  in  the  same  organization  that  existed  in  the 
primitive  church,  viz.,  apostles,  prophets,  pastors,  teachers, 
evangelists,  dtc. 

"  We  believe  in  the  gift  of  tongues,  prophecy,  revelation, 
visions,  healing,  interpretation  of  tongues,  tS:c. 

"  We  believe  the  Bible  to  be  the  v/ord  of  God,  as  far  aa 
it  is  translated  correctly ;  we  also  believe  the  Book  of  Mor- 
mon to  be  the  word  of  God. 

"  We  believe  all  that  God  has  revealed,  all  that  he  does 
now  reveal,  and  we  believe  that  he  will  yet  reveal  many  great 
and  important  things  pertaining  to  the  kingdom  of  God. 

"  We  believe  in  the  literal  gathering  of  Israel,  and  in  the 
restoration  of  the  ten  tribes  ;  that  Zion  will  be  built  upon  this 
continent ;  that  Christ  will  reign  personally  upon  the  earth ; 
and  that  the  earth  will  be  renewed  and  receive  its  paradisaic 
glory. 

"We  r'aim  the  privilege  of  worshipping  Almighty  God 
according  to  the  dictates  of  our  conscience,  and  allow  all 
men  the  same  privilege,  let  them  worship  how,  where,  or 
what,  they  may. 

"  We  believe  in  being  subject  to  kings,  presidents,  rulers, 
and  magistrates,  in  obeying,  honoring,  and  sustaining  the 
law. 

**  ^TT  e  believe  in  being  honest,  true,  chaste,  benevolent   vir 
23 


i| 


266 


J ' 


MORMONITES,    OR    THB 


tuous  and  in  doing  good  to  all  men.     Indeed,  we  may  sav  that 
we  hope  all  things ; '  -  we  have  endured  many  thinirs    and 

Prom  the  Gospel  Reflector,  a  volume  edited  by  B.  Win- 
chester presiding  elder  of  the  Church  of  Jesus  ChisToT 
Latter-Day  Saints.  Philadelphia,  we  extract  the  fdlowing 

"HISTORY  OK  ^"4f^C.Ejrs  OP  AMERICA,  A^D  ALSO  OP 
IHE  BOOK  OF  MORMON. 

mZ™  'l""^'^'', )""'  BC-  ^-"iing  to  the  Book  of 

Mormon,  Lehi,  who  was  a  righteous  man,  was  forewarned  of 

he  destrucon  of  Jerusalem  and  .he  Babylonish  cap,  vity 

who  was  commanded  by  .he  Lord,  .ook  his  family  L  Id 

near  ,t  rI/T"    f "  """'■"'  "'^  ''■"  '"  '"»  "'""ne:,. 
near  .ne  Red  Sea,  and  sen.  back  his  sons  to  Jerusalem  who 

persuaded  one  Ishmael  and  his  family  .o  accompany  Zmt 

the,r  father  Leh,.     The  Lord  promised  to  le^d  them  To  a 

cho.ce  land  auove  all  lands;  therefore  they  set  out  on  their 

journey  for  this  land.     After  a  long  and  tedious  journey.  .hJ; 

came  to  the  great  waters,  or  the  ocean.     Nephi  the  s'on  of 

Leh,.  who  was  also  a  prophet,  and  their  pilot,  or  leader,  in 

he  wiWerne^.  was  commanded  and  instructed  to  build  a 

ship  sufficiently  large  to  transport  them  over  the  sea.    This 

ZLr  "'ZT^'^^  '"  "'«■"  ^^"'  f™™  *»  "■»«  'hey  left 
Jerusalem      They  set  sail,  and  in  a  proper  time  they  landed, 

"  7  ff  'r™  'heir  record,  somewhere  on  the  western 

fllmg  the  earth,  and  erecting  mansions  for  dwelling-places. 
.nH  I„      I      r  ^°"'l^™»".  Lemuel,  Nephi,  Sam" Jacob, 
and  Joseph.     Laman,  Lemuel,  and  the  sons  of  Ishmael  re^ 

fo   this'^thr'    '"'  '"'  T"  ""'  '^"^  "■'  eommandme  ts ; 
for  th^  they  were  cursed.    Their  posterity,  i„  process  of 

tim.,  became  .  powerful  nation,  h„t  extremely  wicked ;  .„4 


CHURCH    OF    THt    LATTER-DAY    SAINTS. 


'^ti7 


their  chief  occupations  were  hunting,  plundering,  and  roving 
about  from  place  to  place.  In  the  Book  of  Mormon,  they 
are  called  Lamanites.  The  other  sons  of  Lehi  were  obedient 
to  the  commands  of  God.  Their  posterity,  also,  in  the  course 
of  time,  became  a  great  nation,  and  were  called  Nephites 
To  them  God  committed  his  divine  oracles,  (the  holy  priest- 
hood,) and  they  had  prophets  and  inspired  men  among  them. 
They  also  kept  a  record  of  their  prophecies  and  revelations, 
and  the  proceedings  of  their  nation.  When  they  left  Jeru- 
salem, they  brought  with  them  the  law  of  Moses,  and  the 
writings  of  the  former  prophets,  down  to  the  days  of  Jere- 
miah. This  accounts  for  the  quotations  from  Isaiah  and 
others,  which  are  found  in  the  Book  of  Mormon. 

"The  Nephites  tilled  the  land,  built  cities,  and  erected 
temples  for  places  of  worship ;  but  the  Lamanites  lived  a 
more  indolent  life,  although,  in  some  instances,  they  built 
cities.  The  Nephites  were  at  times  faithful  to  God  at  other 
times  they  were  indifferent,  and  would  not  be  faithful.  They 
frequently  had  long  and  tedious  wars  with  the  Lamanites,  and 
were  often  driven  before  them.  They  were  constantly  emi- 
grating to  the  north.  At  length  they  commenced  settlements 
in  the  region  of  country  not  far  from  the  Isthmus  of  Darien ; 
and,  while  in  those  parts,  they  advanced  further  in  science 
and  arts  than  at  any  time  previous,  and  built  more  spacious 
cities  and  buildings  than  they  did  before. 

"  Six  hundred  and  thirty  odd  years  from  the  time  Lehi  left 
Jerusalem,  Christ,  after  his  resurrection,  appeared  unto  many 
of  the  Nephites,  and  established  his  church,  chose  disciples, 
and  sent  them  throughout  the  land  to  preach  his  gospel,  thus 
fulfilling  the  saying,  *  Other  sheep  I  have,  which  are  not  of 
this  fold  ;  them  I  must  go  and  bring  also.' 

•'  Individuals  of  the  Lamanites,  at  times,  were  obedient  to 
the  faith.  The  Nephites,  after  Christ's  appearance,  were 
faithful  for  many  years ;  but,  in  the  third  or  fourth  century, 
iniquity  began  to  abound,  and  their  love  began  to  wax  cold. 
Some  dissented,  and  raised  up  churches  for  the  sake  of  gain ; 
and  thus  they  were  troubled  with  the  spirit  of  pride  and 


fll»1 


268 


ft 


MORMONITES,    OR    THE 


their  fetruZ  Tf  Ci^lf"?""  '° '"""'  """  ""'''" 
seeing  that  thev  ,v  „  M    7  "'"P'""-    ^'>'=  I"""',  fore- 

prophecies, TcTl*/Jr'  ",;■;''''''  "='^'"™'=  '»'' 
engrave  then,  upontw  ^  rrhl  """'  "'  "■™'  '^' 
records  was  to  en^ravr,!,.  ^  '""'"^'  "''  '"=^Pi"g 
consequence  If  t.X  wars  7^°";.'"'?"  l""^^-'  B"'  '» 
escape  .he  LamanU  s   he  di^       r"  '"^'"  '°  ""^  """''•  'o 

and,  when  the  f^TZt^  ^th  Nelfefd'  ""  ""1  ^ 
S:ave  the  recorH.,  t^  h-  ,,     inei^ephites  drew  near,  he 

«..ai.  e^terri:  ^  z^\;z  '^ds':;:  r 

~,  and  the,,  with  his  fathe;,  Lt.':XTn'^: 

of  H^avi:  wrt' "ff""';';^  ""'  '^^'^  "■«  f-"'- 

oblivion !  '"^'  ""^  "•"'  ■'™'»  ha™  faded  i„,„ 

l.^Zt!:fnT  :IJZl  "'  ^  ''"^^""-'^  <"•  "«' 
Book  of  Mormon,  thev  wl,  vt.^  T""  .'""  '"  '"  "■" 
war,  and  he  conv;rted'„::;:;'thTLo^''°™  '"'"  "^^'«"'-' 

hi^fX'  'j;;it''hrsr;"'' '""'«'"»'  '"^  -""^^  -f 

P-pose,  to  use  hi    ownT;!  TfoiT"^  '"^'"'.  '"'  '"»' 
behold,  we  have  written  ,..""'■  ^'=  fo'lo'vs :  —  ■  And  now, 

edge,  ;„  the' ch™rr;wh:raV:arr'°°" ''"''"'■ 
r.>W£^,,.,W..  being  handed  d„:  and  rir  "' 
according  to  our  manner  of  speech  T„7  r  ^  '  "'' 
been  suflicientiy  large  we  should  h=  ^"^'^ '""  ?!»'«  had 
hu.  the  Hebre:  halh  Zt^^^X  ZZ^T' 
could  have  written  \n  w^t  .    ,    ,    ^^  "^  ^^^^>  ana,  if  we 

imperfection  r  ur  fe  o  ?    t  VN""".'?""  "«"  "° 
things  which  we  have  Zut      f,       ^°'^  ^"'""''^  the 

pieLweth  o„:  wu::^:r."h;rette  ti  ^s:"^- 

for  the  interpretation  thereof  Prepared  means 

"He  also  engraved  on  then,  an  account,  called  the  -Bool, 


CHURCH    OF    THE    LATTER-DAY    SAINTS. 


2(59 


of  Ether '  of  z  people  who  left  the  old  world,  and  came  to  this 
continent  at  the  time  the  language  was  confounded  at  Babel, 
which  was  a  partial  fulfilment  of  the  saying,  *  So  the  Lord 
scattered  them  abroad  from  thence  upon  the  face  of  all  thi 
earth.'     (Gen.  11  :  8.) 

"Moroni  was  then  commanded  to  deposit  this  record  in 
the  earth,  together  with  the  Urim  and  IViummim,  or,  as  the 
Nephites  would  have  said,  Interpreters,  which  were  instru- 
ments to  assist  in  the  work  of  the  translation,  with  a  promise 
from  the  Lord  that  it  should  be  brought  to  light  by  means  of  a 
Gentile  nation  that  should  possess  the  land,  and  be  published 
to  the  world,  and  go  forth  to  the  Lamanites,  and  be  one  of 
the  instruirsnts  in  the  hands  of  God  for  their  conversion.  It 
remained  safe  in  the  place  where  it  was  deposited,  till  it  was 
brought  to  light  by  the  administration  of  angels,  and  trans- 
lated by  the  gift  and  power  of  God." 


I   II 


The  Mormon  Bible  contains  five  hundred  and  eighty-eight 
duodecimo  pages,  and  purports  to  have  been  written  at  differ- 
ent times,  and  by  the  different  authors,  whose  names  the 
parts  respectively  bear.  The  following  are  the  names  of  the 
different  books,  in  the  order  in  which  they  occur :  — 


1.  First  Book  of  Nephi. 

2.  Second  Book  of  Nephi. 

3.  Book  of  Jacob,  brother  of 

Nephi. 

4.  Book  of  Enos,  son  of  Jacob. 

5.  Book  of  Jarom,  son  of  Enos. 

6.  BookofOmni,  son  of  Jarom. 

7.  Words  of  Mormon. 

8.  Book  of  Mosiah. 

9.  Book  of  Alma. 


10.  Book  of  Helaman. 

11.  Book  of  Nephi,  son  of 

Nephi,    son  of  Hela- 
man. 

12.  Book  of  Nephi,   son  of 

Nephi,  one  of  the  dift* 
ciples  of  Christ. 

13.  Book  of  Mormon. 

14.  Book  of  Ether. 

15.  Book  of  Moroni. 


Two  new  books   have    recently    been    published,  —  the 
Prophecies  of  Enoch,  in  the  Morning  and  Evening  Star^ 
and  the  Book  of  Abraham,  in  the  Times  and  Seasons. 
23  * 


iiTO 


MORMONITES,    OR    THE 


PI: 


|l> 


•'11' 


HI 


if  I 


The  Mormons  seem  to  think  that  revelations  from  Heaven 
and  miracles  wrought,  are  as  necessary  now,  and  as  impor 
tant  to  the  salvation  of  the  present  generation,  as  they  wera 
to  any  generation  in  any  preceding  age  or  period. 

In  a  volume  entitled  "  Doctrine  and  Covenants  "  are  a 
great  number  of  revelations,  purporting  to  be  from  Jesus 
Christ  to  Smith  and  his  coadjutors.  The  following  extracts 
irom   a  revelation  given   on   the  22d  and  23d  of  Septem- 

u\  ^^^l\  ''°"'^^^'  •*  '^  ^^"^^*^^'  ^  ^^'  specimen  of  the 
whole.     We  copy  verbatim. 

"  Verily,  verily,  I  gay  unto  you,  It  is  expedient  that  every 
man  who  goes  forth  to  proclaim  mine  everlasting  gospel  that 
inasmuch  as  they  have  families,  and  receive  moneys  by  gift 
that  they  should  send  it  unto  them,  or  make  use  of  it  for  their 
benefit,  as  the  Lord'shall  direct  them;  for  thus  it  seemeth  me 
good.  And  let  all  those  who  have  not  families,  who  receive 
moneys,  send  it  up  unto  the  bishop  in  Zion,  or  unto  the 
bishop  m  Ohio,  that  it  may  be  consecrated  for  the  brinaing 
forth  of  the  revelations,  and  the  printing  thereof,  and'' for 
establishing  Zion. 

"  And  if  any  man  shall  give  unto  any  of  you  a  coat,  or  a 
suit,  take  the  old  and  cast  it  unto  the  poor,  and  go  your  way 
rejoicing.  And  if  any  man  among  you  be  strong  in  the 
Spirit  let  him  take  with  him  he  that  is  weak,  that  he  may  be 
edified  m  all  meekness,  that  he  may  become  strong  also 

"And   the  bishop,  also,  should  travel  round  about  and 
among  all  the  churches,  searching  after  the  poor,  to  admin- 
ister to  their  wants  by  humbling  the  rich  and  the  proud-  he 
should,  also,  employ  an  agent  to  take  charge  and  to  do  his 
secular  business,   as  he  shall  direct;   nevertheless,  let  the 
bishop  go  unto  the  city  of  New  York,  and  also  to  the  city 
of  Albany    and  also  to  the  city  of  Boston,  and  warn  the 
people  of  those  cities  with  the  sound  of  the  gospel,  with  a  loud 
voice,  of  the  desolation  and  utter  abolishment  which  awaits 
hem  ,f  they  do  reject  these  things ;  for  if  they  do  reieet 
these  thmgs,  the  honr  of  their  judgment  is  nigh,  and  thei, 


CHURCH    OP    THE    LATTER-DAY    SAINTS. 


«T1 


nouse  shall  be  left  unto  them  desolate.  Let  him  trust  in  me, 
and  he  shall  not  be  confounded,  and  a  hair  of  his  head  shal 
not  fall  to  the  ground  unnoticed. 

"  And  verily  I  say  unto  you,  the  rest  of  my  servants,  G.j 
ye  forth,  as  your  circumstances  shall  permit,  in  your  several 
callings,  unto  the  great  and  notable  cities  and  villages,  re- 
proving  the  world,  in  righteousness,  of  all  their  unrighteous 
and  ungodly  deeds,  setting  forth  clearly  and  understandingly 
the  desolation  of  abomination  in  the  last  days;  for  with  you, 
saith  the  Lord  Almighty,  I  will  rend  their  kingdoms ;  I  vAW 
not  only  shake  the  earth,  but  the  starry  heavens  shall  trei^; - 
ble;  for  I  the  Lord  have  put  forth  my  hand  to  exert  the 
powers  of  heaven  :  ye  cannot  see  it  now ;  yet  a  little  while 
and  ye  shall  see  it,  and  know  that  I  am,  and  that  I  will  come 
and  reign  with  my  people.  I  am  Alpha  and  Omega,  the 
beginning  and  the  end.     Amen." 


Joseph  Smith  is  the  son  of  a  farmer,  and  was  born  in 
Sharon,  Vermont,  23d  December,  1805.  His  father  removed 
to  the  state  of  New  York  about  the  year  1815,  and  resided 
in  Palmyra,  and  afterwards  in  Manchester. 

Smith  has  many  enemies,  and  his  doctrines  are  warmly 
opposed  ;  still,  it  must  be  acknowledged  that,  by  his  talents, 
or  the  magic  influence  his  scheme  of  religion  has  on  the 
minds  of  men,  or  by  a  union  of  both,  he  has  acquired  an 
imposing  station  in  the  world.  He  is  styled  Prophet  ana 
High  Priest  of  Jesus  Christ,  President  of  the  Council  of  the 
Church  of  the  Laitcr-Day  Saints,  and  Lieutenant-General  of 
the  Nauvoo  Legion.  He  sends  his  elders,  bishops,  priests,  and 
teachers,  by  scores,  into  all  lands,  and  more  than  seventy  five 
thousand  people  bow,  with  willing  subjection,  to  his  mandates. 


fJ 


Nauvoo,  Illinois,  formerly  Commerce,  is  situated  on  the 

east  side  of  the  Mississippi  River,  at  the  head  of  Des  Moinea 

Rapids,  about  two  hundred  and  ten  miles  (by  the  river)  above 

St.  Louis,  thirteen  hundred  and  fifty  miles  above  New  Or- 

eans,  and  about  three  hundred  miles  below  Dubuque,  in 


273 


DALEITES EMANCIPATORS. 


'J> 


Iowa.   It  comprises  two  miles  square  of  fertile  land.   The  city 
of  Nauvoo,  which  was  incorporated  in  1841,  is  delightfully 
located,  on  rising  ground,  near  the  bank  of  the  river      It 
contains  many  handsome  buildings  of  brick  and  stone,  among 
which  are  the  Nauvoo  House,  a  large  stone  building  for  thf 
accommodation  of  travellers,  and  the  Mormon  Temple    like- 
wise of  stone,  measuring  on   the  ground  one   hundred  by 
one  hundred  and  twenty  feet,  exclusive  of  the  wings  of  the 
building.     This  place  has  one  of  the  best  landing!  on  the 
river,  and  its  trade  is  considerable.     The  number  of  inhab- 
itants,  at  the  present  time,  is  about  eight  thousand,  chiefly 
Mormons.    Nauvoo  is  said  to  signify,  The  City  of  God 


1   •■ 


DALEITES. 

I»rlr/°"°T?  "'"  ^."'"^  °''^-  '  ""y  industrious  manufac 
turer  a  most  ben«olent  Christian,  and  the  humble  pastor 
of  an  Independent  congregation  at  Glasgow.  At  first  he 
formed  a  connection  with  the  Glassites,  in  many  of  whose 
op.n,o„s  he  concurred,  but  was  disgusted  by  their  nlrrow 
and  worldly  sp,„t :  he  therefore  separated  from  them,  chiefly 

and  Christian  chanty  to  severity  of  church  discipline  As 
he  ^ew  rich  by  industry,  he  devoted  all  his  property  to  doit 
g«.d  and  ranks  high  among  the  philanthropists  of  his  a.e! 
He  was  founder  of  the  celebrated  institution  of  New  Lanark 
now  under  Mr.  Robert  Owen,  his  son-in-law.  The  Dale  » 
now  form  the  second  class  of  Independents  in  Scotland 


-♦- . 


EMANCIPATORS. 

Tms  body  of  Christians  was  formed  in  Kentucky,  in  1805 
by  the  association  of  a  number  of  mmisters  and  churches  of 


ga;  p..  I  riniiiaii'ii'liiii 


EMANCIPATORS. 


273 


It 


he  Baptist  denomination.  They  differ  in  no  respect  from 
he  regular  Baptists,  except  in  the  decided  stand  they  have 
taken  against  slavery,  in  every  branch  of  it,  both  in  principle 
and  practice,  as  being  a  sinfu'  and  abominable  system,  fraught 
with  peculiar  evils  and  miseries,  which  every  good  man  ought 
to  abandon  and  bear  his  testimony  against.  Their  desires 
and  endeavors  are,  to  effect,  as  soon  as  it  can  be  done,  and 
in  the  most  prudenf  and  advantageous  manner,  both  to  the 
slaves  and  to  their  owners,  the  general  and  complete  emancipa- 
tion of  this  numerous  race  of  enslaved,  ignorant,  and  degraded 
beings,  who  are  now,  by  the  laws  and  customs  of  the  land, 
exposed  to  hereditary  and  perpetual  bondage.  (See  Exod. 
3 :  7,  9 ;  10  :  3  ;  6  :  2 ;  21  :  2,  16.  Levit.  19 :  18.  Deut.  15  : 
12,  18;  23:  15;  24:  7.  Job 6  :  14  r  29: 11.  Ps.  12:  5;  103: 
6.  Prov.  16:8;  22:16.  Eccl.4  :  1  ;  5  :  8.  Isa.l:16;33: 
15;  58:6.  Jer.5:26  ^1:12;  22:13;  34:10,11,17; 
50:33,34.  Ezek.  18  :5,  9  ;  22  :  29  ;  27:  13.  Dan.  4  :  27. 
Joel  3 :  3, 6.  Mai.  2 :  10.  Matt.  5:7;  7  :  12.  Luke  4  : 
18  ;  6  :  36.  Rom  12  :  9.  1  Cor.  7  :  23.  Gal.  5  :  13.  Col. 
4:1.  1  Tim.  1 :  10.  Heb.  13  :  3.  James  2  :  13 ;  5 : 4.  2 
Pet.  2:2.     1  John  4  :  20.     Rev.  18 :  11,  13. 

The  Emancipators  say  to  Christians  of  all  denominations 
in  the  United  States,  in  the  words  of  an  eloquent  philanthro- 
pist, "Banish  from  your  land  the  remains  of  slavery.  Be 
consistent  with  your  congrest^ional  declaration  of  rights. 
Remember,  there  never  was,  nor  will  be,  a  period  when  jus- 
tice should  not  be  done.  Do  what  is  just,  and  leave  the 
event  with  God.  Justice  is  the  pillar  that  upholds  the  whole 
fabric  of  human  society,  and  mercy  is  the  genial  ray  which 
cheers  and  warms  the  habitations  of  men.  The  perfection 
of  our  social  character  consists  in  properly  tempering  the 
two  with  one  inn'her  ;  in  holding  that  middle  course  which 
admits  of  our  )j  g  just  without  being  rigid,  and  allows  ud 
to  be  generous  w/ihout  being  unjust.  May  all  the  citizens 
of  America  be  found  in  the  performance  of  such  social  duties 
as  will  secure  them  peace  and  happiness  in  this  world,  and 
n  the  world  to  come  life  everlasting! " 
R 


d-'M 


II 


874 


PERFECTIONISTS  —  METHODISTS'    VIEWl. 


If  : 


PERFECTIONISTS. 

innt .""?'"'. °*°'  "  ^^^  ^-g''"''.  »•">  believe  that  ever, 
mdmdual  aohon  ,s  either  wholly  si„fu]  „,  „h„„    ,j  ^,^^7 

and  that  every  being  i„  the  universe,  at  any  given  thlTi^ 
either  enfrely  holy  or  entirely  wicked.     clnl^ZTiC 
unblushmgly   maintain  that  they  themselves  are  free  from 
......     In  support  of  this  doctrine,  they  say  that  Christdvvel 

in  and  controls  believers,  and  thus  secures  their  perfect  Z 
ness ;  that  the  body  of  Chris,,  which  is  the  churM    nout 
shed  and  gntded  by  the  life  and  wisdom  of  its  Head.    nTnce 

lairc™':r''''T"'°"  "'''''  ''"si™  »  '"e  world 
named  C,u.8„an.ty,  as  the  work  of  Antichrist.     "All  the 

sor  Popery,  may  b.  distinctly  traced  in  nearly  every  form  of 
Pro.es  antism ;  and  although  we  rejoice  in  the  blessings  Lhich 
he  reformation  has  given  us,  we  regard  it  as  rightif  named 
the  refomuuion.  it  being  an  improvement  of  Amkhrirnot 
a  restoration  of  Christianity."     This  last  opinion,  wh  ch  ha 

ibed,  in  different  parts  of  the  Christian  world 

An  unsuccessful  attempt  was  made  to  propagate  the  views 
of  this  sect  through  the  medium  of  a  paper  pubfished  at  New 
Haven,  Conn.,  entitled  the  Perfeclionht. 


METHODISTS'  VIEWS  OF  PERFECTION. 
"  'The  highest  perfection  which  man  can  attain,  while  the 
ror,   and   a  thousand  other  infirmities.     Now,  from  wron» 

tl',C.  '°™  ^'^'  "'""S  ^f'"''""^.  »!'".  '"^y  spring 

ftom  the  same  source     I  may  judge  wrong  of  you ,  I  J, 


s 

i! 


METHODISTS'    VIEWS    OP    PERFECTION. 


275 


that  every 
righteous^ 
in  time,  ia 
ently,  they 
free  from 
rist  dwells 
rfect  holi- 
ii  is  nour- 
1.     Hence 
the  world 
"All  the 
ts  succes- 
y  form  of 
igs  which 
ly  named 
hrist,  not 
'hich  hag 
sly  mod- 
he  views 
I  at  New 


)N. 

^hile  the 
and  er- 
i  wrong 
lessarily 
f  spring 
I  may 


think  more  or  less  highly  of  you  than  I  ought  to  think  ;  and 
this  mistake  in  my  judgment  may  not  only  occasion  some^ 
thing  wrong  in  my  behavior,  but  it  may  have  a  still  deepei 
effect;  it  may  occasion  something  wrong  in  my  affection. 
From  a  wrong  apprehension,  I  may  love  and  esteem  you 
either  more  or  less  than  I  ought.  No'-  can  I  be  freed  from  a 
liableness  to  such  a  mistake  while  I  remain  in  a  corruptible 
body.  A  thousand  infirmities,  in  consequence  of  this,  will 
attend  my  spirit,  till  it  returns  to  God,  who  gave  it ;  and,  in 
numberless  instances,  it  comes  short  of  doing  the  will  of  God, 
as  Adam  did  in  paradise.  Hence  the  best  of  men  may  say 
from  the  hearty 

•  Every  moment,  Lord,  I  need 
The  merit  of  thy  death,' 

for  innumerable  violations  of  the  Adamic,  as  well  as  the  an- 
gelic law.  It  is  well,  therefore,  for  us,  that  we  are  not  no-.v 
under  these,  but  under  the  law  of  love.  '  Love  is  [now]  the 
fulfilling  of  the  law,'  which  is  given  to  fallen  man.  This  is 
now,  with  respect  to  us,  'the  perfect  law.'  But  even 
against  this,  through  the  present  weakness  of  our  understand- 
ing, we  are  continually  liable  to  transgress.  Therefore  every 
man  living  needs  the  blood  of  atonement,  or  he  could  not 
stand  before  God. 

"  What  is,  then,  the  perfection  of  wh>,h  man  is  capable  while 
he  dwells  in  a  corruptible  body?  It  is  the  complying  with 
that  kind  command,  '  My  son,  give  me  thy  heart.'  It  is  the 
'  loving  the  Lord  his  God  with  all  his  heart,  and  with  all  his 
soul,  and  with  all  his  mind.'  This  is  the  sum  of  Christian 
perfection  :  it  is  all  comprised  in  that  one  word,  love.  The 
first  branch  of  it  is  the  love  of  God  ;  and,  as  he  that  loves  God 
loves  his  brother  also,  it  is  inseparably  connected  with  the 
second,  *  Thou  shah  love  thy  neighbor  as  thyself; '  thou 
shalt  love  every  man  as  thy  own  soul,  as  Christ  loved  us. 
'On  these  two  commandments  hang  all  the  law  and  the 
prophets : '  these  contain  the  whole  of  Christian  perfection. 

"  Another  view  of  this  is  given  us  in  those  words  of  the  groat 


I  '1 


276 


METHODISTS'    VIEWS    OF    PERFECTION. 


itf. 


apostle,  'Let  this  mind  be  in  you  which  was  also  in  Christ 
TT  M  "'''  ^**^o"gJ^  this  immediately  and  directly  refers  to 
the  humduy  of  our  Lord,  yet  it  may  be  taken  in  a  far  more 
extensive  sense  so  as  to  include  the  whole  disposition  of  his 
mmd,  a^^  his  affections,  all  his  tempers,  both  toward  God  and 
man  Now,  it  is  certain  that,  as  there  was  no  evil  affection  in 
him  so  no  good  affection  or  temper  was  wanting;  so  that 
«  wha  soever  thmgs  are  holy,  whatsoever  things  are  lovely,' 
are  all  included  in  '  the  mmd  that  was  in  Christ  Jesus  ' 

"  St.  Paul,  when  writing  to  the  Galatians,  places  perfection 
m  yet  another  view.  It  is  the  one  undivided  fruit  of  the 
Spirit,  which  he  describes  thus  :  «  The  fruit  of  the  Spirit  is 
o"<.,  joy,  peace,  long-suffering,  gentleness,  goodness,  fidelity, 
so  the  word  should  be  translated  here,]  meekness,  temper! 
^nce.  What  a  glorious  constellation  of  grace  is  here ! 
Now,  suppose  all  these  things  to  be  knit  together  in  one,  to 

perfectTon  *''^''^''  '"  '^^  '"""^  °^  ^  ^'"'''''  ~  '^''  ''  ^^"'*^^" 
HOW  TO  BE   SOUGHT. 

" '  But  What  is  that  faith  whereby  we  are  sanctified,  saved 
from  sin,  and  perfected  in  love  V    It  is  a  divine  evidence 
and  conviction,  first,  that  God  hath  promised  it  in  the  holy 
Scripture.     Till  we  are  thoroughly  satisfied  of  this,  there  is 
no  moving  one  step  farther.     And  one  would  imagine  there 
needed  not  one  word  more  to  satisfy  a  reasonable  man  of  this 
than  the  ancient  promise,  '  Then  will  I  circumcise  thy  heart, 
and  the  heart  of  thy  seed,  to  love  the  Lord  thy  God  with  all 
thy  heart,  and  with  all  thy  soul,  and  with  all   thy  mind ' 
How  clearly  does  this  express  the  being  perfected  in  love  '-1 
how  strongly  imply  the  being  saved  from  all  sin !     For  as 
long  as  love  takes  up  the  whole  heart,  what  room  is  there  for 
Bin  therein? 

"  ^t  '\^  <*»vine  evidence  and  conviction,  secondly,  that  what 
God  hath  promised  he  is  able  to  perform.  Admitting,  there- 
fore,  that  'with  men  it  is  impossible'  'to  bring  a  clean 
.hmg  out  of  an  unclean,'  to  purify  the  heart  from  all  sin,  and 


METHODISTS*    VIEWS    OF    PERFECTION. 


277 


to  fill  it  with  all  holiness,  —  yet  this  creates  no  difficulty  in 
the  case,  seeing  *  with  God  all  things  are  possible.'  And 
surely  no  one  ever  imagined  it  was  possible  to  any  power  less 
than  that  of  the  Almighty  I  But  if  God  speaks,  it  shall  be 
done.     God  saith,  *  Let  there  be  light ;  and  there  [is]  light.' 

"  It  is,  thirdly,  a  divine  evidence  and  conviction  that  he  is 
able  and  willing  to  do  it  now.  And  why  not  1  Is  not  a  mo- 
ment to  him  the  same  as  a  thousand  years  ?  He  cannot  want 
more  time  to  accomplish  whatever  is  his  will.  And  he  can- 
not want  to  stay  for  any  more  worthiness  or  fitness  in  the 
persons  he  is  pleased  to  honor.  We  may,  therefore,  boldly 
say,  at  any  point  of  time,  '  Now  is  the  day  of  salvation ! ' 
'  To-day,  if  ye  will  hear  his  voice,  harden  not  your  hearts.' 
•  Behold,  all  things  are  now  ready ;  come  unto  the  mar- 
riage.' 

"  To  this  confidence  that  God  is  both  able  and  willing  to 
sanctify  us  now,  there  needs  to  be  adocd  one  thing  more  —  a 
divine  evidence  and  conviction  that  he  doeth  it.  In  that 
hour  it  is  done :  God  says  to  the  inmost  soui,  '  According  to 
thy  faith  be  it  unto  thee.'  Then  the  soul  is  pure  from  every 
spot  of  sin  ;  it  is  clean  '  from  all  unrighteousness.'  The  be- 
liever then  experiences  the  deCji  meaning  of  those  solemn 
words,  '  If  we  walk  in  the  light  as  he  is  in  the  light,  we  have 
fellowship  one  with  another,  and  the  blood  of  Jesus  Christ 
his  Son  cleanseth  us  from  all  sin.' 

«« ♦  But  does  God  work  this  great  work  in  the  soul  gradually, 
or  instantaneously?  '  Perhaps  it  may  be  gradually  wrought 
in  some  :  I  mean,  in  this  sense,  they  do  not  advert  to  the  par- 
ticular moment  wherein  sin  ceases  to  be.  But  it  is  infinitely 
desirable,  were  it  the  will  of  God,  that  it  should  be  done  in- 
stantaneously ;  that  the  Lord  should  destroy  sin  *  by  the 
breath  of  his  mouth,'  in  a  moment,  in  the  twinkling  of  an 
eye.  And  so  he  generally  does  —  a  plain  fact,  of  which 
tiiere  is  evidence  enough  to  satisfy  any  unprejudiced  person. 
Thou,  therefore,  look  for  it  every  moment."  —  See  Wesley's 
Sermons,  vols.  i.  and  ii. 
24 


I 


■I 


278 


OBERLIN    VIEWS    OP    BANCTIFICATIOW. 


iijj 


I 


mn  ■' 


1 ,»  u 


I   *h 


OBERLIN  VIEWS  OF  SANCTIFICATION. 

in  nV^r^^!.5^®?^'  '^"""^  *"  interesting  revival  of  religion 
m  Oberhn,  Ohio,  the  minds  of  many  became  deeplv  interested 
in  the  mquiry,  "Can  we  live  holy  lives?  and.  if  we  can, 
now  7  At  first,  fears  were  entertained  that  some  would 
run  mto  the  errors  of  the  Perfectionists;  but,  finally,  after 
much  prayer  and  investigation,  they  adopted  the  following 
views  of  sanctification  : * 

'*  1.   That  entire  obedience  to  the  moral  Uw  constitutes 
entire  sanctification  or  holiness. 

"2.  That  all  moral  agents  are  able  to  render  this  obedi- 
ence. 

J'  \  T^""*  ^^^'^"'^  ^"  ""^'^^  ^g^»t«    are   able  to  render 
this  obedience,  they  are  bound  to  do  so. 

"4.  That  sufficient  grace  for  the  actual  attainment  of  this 
state  is  abundantly  in  the  gospel,  and  that  nothing  prevents 
any  Christian  from  making  this  attainment  in  this  life  but  a 
neglect  to  avail  himself  of  the  proffered  grace  of  Christ. 

"5.  That  all  are  bound  to  aim  at  and  pray  for  this  attain- 
ment in  this  life,  and  that  aiming  at  this  state  is  indispensable 
\o  Christian  character. 

"  6.  That  obedience  to  the  moral  law,  or  a  state  of  entire 
sanctification,  is  in  such  a  sense  attainable,  as  to  make  it  an 
object  of  rational  pursuit,  with  the  expectation  of  attaining  it 
"7  That  the  philosophy  of  the  mind,  the  commandments 
ot  (rod,  the  promises  and  provisions  of  the  gospel,  and  the 
attainments  of  Paul  and  many  others,  should  be  presented,  to 
mduce  men  to  aim  at  a  state  of  entire  sanctification,  with  the 
expectation  of  attaining  it." 

Since  these  views  were  embraced  at  Oberlin,  they  have 
been  extensively  circulated  by  many  books  and  pamphlets 
and  a  paper,   entitled   the  Oberlin  Evangelist,     By  many 


WALDGNSES. 


279 


Christians   and  ministers  of  different  denominations  these 
views  have  been  received ;  but  by  others  they  are  opposed. 


WALDENSES. 

Manv  authors  of  note  make  the  antiquity  of  this  denom 
mation  coeval  with  the  apostolic  age.     The  following  is  an 
*»xtract  from  their  confession  of  faith,  which  is  said  to  hava 
been  coi/ied  out  of  certain  manuscripts,  bearing  date  nearly 
four  hundred  years  before  the  time  of  Luther  :  — 


(( 


1.  That  the  Scriptures  teach  that  there  is  one  God, 
almighty,  all-wise,  and  all-good,  who  made  all  things  by  hia 
goodness;  for  he  formed  Adam  in  his  own  image  and  like- 
ness ;  but  that,  by  the  envy  of  the  devil,  sin  entered  into  the 
world ;  and  that  we  are  sinners  in  and  by  Adam. 

*'  2.  That  Christ  was  promised  to  our  fathers,  who  received 
the  law ;  that  so  knowing,  by  the  law,  their  unrighteousness 
and  insufficiency,  they  might  desire  the  coming  of  Christ,  to 
satisfy  for  their  sins,  and  accomplish  the  law  by  himself. 

"  3.  That  Christ  was  born  in  the  time  appointed  by  God 
the  Father;  that  is  to  say,  in  the  time  when  all  iniquity 
abounded,  that  he  might  show  us  grace  and  mercy,  as  being 
faithful ;  that  Christ  is  our  life,  truth,  peace,  and  righteous- 
ness, as  also  our  pastor,  advocate,  and  priest,  who  died  for 
the  salvation  of  all  who  believe,  and  is  risen  for  our  justifi- 
cation; that  there  is  no  mediator  and  advocate  with  God 
the  Father,  save  Jesus  Christ ;  that,  after  this  life,  there  are 
only  two  places,  the  one  for  the  saved,  and  the  other  for  the 
damned;  that  the  feasts,  the  vigils  of  saints,  the  water 
which  they  call  holy,  as  also  to  abstain  from  flesh  on  certain 
dcys,  and  the  like,  but  especially  the  masses,  are  th  ■;  inven- 
tions of  men,  and  ought  to  be  rejected ;  that  the  sacraments 
are  signs  of  the  holy  thing,  visible  forms  of  the  invisible 


IMAGE  EVALUATION 
TEST  TARGET  (MT-S) 


1.0 


il.25 


£f   US    12.0 


\A.  111.6 


6"     


rliuiugidpIliC 

Sciences 
Corporation 


=1 


23  WEST  MAIN  STREET 

WEBSTER,  NY.  US80 

(716)  8/2-4503 


•*..     -— ■,         '  '0 


%^/^:::;-r 


iS 


aso 


ALLENITES JOHNSONIANS. 


re 


grace;  and  that  it  is  good  for  the  faithfu)  to  use  those  signs, 
or  visible  forms,  but  that  they  are  not  essential  to  salvation: 
that  there  are  no  other  sacraments  but  baptism  and  the  Lord's 
supper;  that  we  ought  to  honor  the  secular  powers,  by  sub- 
jection,  ready  obedience,  and  paying  of  tribute." 


ALLENITES. 

The  disciples  of  Henry  Allen,  of  Nova  Scotia,  who  began 
to  propagate  his  doctrines  in  that  country  about  the  year 
1778  and  died  m  1783,  during  which  interval  he  made  many 
proselytes,  and  at  his  death  left  a  considerable  party  behind 
h.m,  though  now  much  declined.     He  published   several 
treatises  and  sermons,  in  which  he  declares  that  the  souls  of 
all  the  human  race  are  emanations,  or  rather  parts,  of  the  one 
great  Spirit;  that  they  were  all  present  in  Eden,  and  were 
actually  in  the  first  transgression.     He  supposes  that  our  first 
parents,  m  innocency,  were  pure  spirits,  and  that  the  material 
world  was  not  then  made;  but  that,  in  consequence  of  the 
tail  that  mankind  might  not  sink  into  utter  destruction,  this 
world  was  produced,  and  men  clothed  with  material  bodies  • 
and  that  all  the  human  race  will,  in  their  turn,  be  invested 
with  such  bodies,  and  in  them  enjoy  a  state  of  probation  for 
immortal  happiness. 


|!l 


JOHNSONIANS. 

The  followers  of  Mr.  John  Johnson,  many  years  Bnmist 
mmister  at  Liverpool,  in  the  last  century,  of  whose  followers 
there  are  still  several  congregations  in  different  parts  of 
England.  He  denied  that  faith  was  a  duty,  or  even  action 
of  the  soul,  and  defined  it  "an  active  principle"  conferred 


lose  sigiiSk 
salvation ; 
the  Lord's 
rs,  by  sub- 


DONATISM »E-BAPTI5T8. 


t81 


by  grace;  and  denied  also  the  duty  of  ministers  to  exhort  the 
unconverted,  or  preach  any  moral  duties  whatever. 

Though  Mr.  Johnson  entertained  high  Supralapsarian  no. 
tions  on  the  divine  decrees,  he  admitted  the  universality  of 
the  death  of  Christ.  On  the  doctrine  of  the  Trinity,  hia 
followers  are  said  to  have  embraced  the  indwelling  scheme, 
with  Calvinistic  views  of  justrScation  and  the  atonement. 


ho  began 
the  year 
ide  many 
y  behind 
1   several 
souls  of 
f  the  one 
md  were 
our  first 
material 
e  of  the 
ion,  this 
bodies ; 
invested 
tion  for 


DONATISTS. 

A  DENOMINATION  which  arosc  in  the  fourth  century. 
They  derived  their  name  from  Donatus,  bishop  of  Numidia. 
They  maintained  that  their  community  was  alone  to  be  ccm- 
sidered  as  the  true  church,  and  avoided  all  communication 
with  other  churches,  from  an  apprehension  of  contracting 
their  impurity  and  corruption.  Hence  they  pronounced  the 
sacred  rites  and  institutions  void  of  all  virtue  and  efficacy 
among  those  Christians  who  were  not  precisely  of  their  sen- 
timents, and  not  only  rebaptized  those  who  came  over  to 
their  party  from  other  churches,  but,  with  respect  to  those 
who  had  been  ordained  mipisters  of  the  gospel,  they  either 
deprived  them  of  their  office,  or  obliged  them  to  be  ordained 
the  second  time. 


Bnptist 
Jlowers 
arts  of 
action 
nferred 


SE-BAPTISTS. 

A  SECT  of  small  note,  which  was  formed  in  England  about 
tiie  beginning  of  the  seventeenth  century,  by  one  John  Smith, 
who  maintained  that  it  was  lawful  for  every  one  to  baptize 
himself.  There  is  at  this  day  an  inconsiderable  sect  in  Russia 
who  are  known  by  this  name,  and  who  perform  the  rite  upon 
themselves,  from  an  idea  that  no  one  is  left  on  earth  eufficiently 
holy  to  administer  it  aright. 
24* 


882 


RE-ANOINTERS— TAO-SE,    OR    TAOU-TSZE 


RE-ANOINTERS. 

A  SECT  in  Russia,  which  sprang  up  about  the  year  1770 
Ihey  do  not  rebaptize  those  who  join  them  from  the  Greek 
church,  but  msist  on  the  necessity  of  their  having  the  mystery 
of  the  chrism  or  unction  again  administered  to  them.  Thev 
are  very  numerous  in  Moscow. 


I:,'il 


TAO-SE,  OR  TAOU-TSZE. 

The  name  of  a.  famous  sect  among  the  Chinese,  who  owe 

whTl"'!.    ."*  ^"^  ^''''''  "^  ^«^^^'"'»'  ^  philosopher, 

vt  w'     Z^'"^"^  ''''^•'  ^''  ^''''''^^''>  ^^^^'  fi-«  hundred 
years  before  Chnst.     He  professed  to  restore  the  religion  of 

Tao,  (Taou,)  or  Reason.     Some  of  his  writings  are  still  px- 

tant,  and  are  full  of  maxims  and  sentiments  of  virtue  and 

♦T°        «  ^      """^  ''^^^"'  ^^^  «^"*^°<^«  i«  often  repeated  in 
hem :   «  Tao  hath  produced  one,  one  hath  produced  two" 
two  have  produced  three,  and  three  have  produced  all  things." 
The  morality  of  this  philosopher  and  his  disciples  is  not 
unhke  that  of  the  Epicureans,  consisting  in  a  tranquillity  of 
mmd,  free  from  aJl  vehement  desirec  and  passions.     But  as 
this  ranquilhty  would  be  disturbed  by  thoughts  of  death,  they 
boast  of  a  hquor  that  has  the  power  of  rendering  them 
immortal.     They  are  addicted  to  chemisft-y,  alchemy,  and 
magic,  and  are  persuaded  that,  by  the  as'sistance  of  demons, 
whom  they  mvoke,  they  can  obtain  all  that  they  desire     The 
hope  of  avoiding  death  prevailed  upon  a  great  number  of 
mandarms  to  study  this  diabolical  art,  and  certain  credulous 
and  superstitious  emperors  brought  it  greatly  into  vogue. 

1  he  doctrine  of  this  sect  concerning  the  formation  of  the 
world,  according  to  Dr.  Milne,  much  resembles  that  of  the 
Epicureans.    If  they  do  not  maintain  the  eternity  of  matter 
on  the  other  hand,  they  do  not  deny  it;  but,  in  analogy  with 


QUIETISTS KNIPPERDOLINGS. 


283 


the  favorite  science  of  alchemy,  they  represent  the  first  pait 
as  drawn  out  of  the  boiling  mouth  of  an  "  immense  crucible/ 
by  a  celestial  being.  The  Platonic  notion  of  an  anima  mundi, 
or  soul  of  the  world,  is  very  common ;  and  hence  it  is  that 
the  heavens  are  considered  the  body  of  this  imaginary  being, 
the  wind  its  breath,  the  lights  of  heaven  as  proceeding  ftoin 
its  eyes,  the  watery  fluids  as  its  spittle  and  tears. 


aUIETISTS. 

The  disciples  of  Michael  de  Molinos,  a  Spanish  priest, 
who  flourished  in  the  seventeenth  century,  and  wrote  a  bode 
called  "  The  Spiritual  Guide."  They  argue  thus :  —  "  The 
apostle  tells  us,  that  '  the  Spirit  makes  intercession  for,'  or 
in  *  us.'  Now,  if  the  Spirit  pray  in  us,  we  must  resign  our- 
selves to  his  impulses,  by  remaining  in  a  state  of  absolute 
rest,  or  quietude,  till  we  attain  the  perfection  of  the  unitive 
life  " — a  life  of  union  with,  and,  as  it  should  seem,  of  absorp- 
tion in,  the  Deity. 


KNIPPERDOLINGS. 

A  DENOMINATION  in  the  sixteenth  century,  so  called  from 
Bertrand  Knipperdoling,  who  taught  that  the  righteous, 
before  the  day  of  judgment,  shall  have  a  monarchy  on  earth, 
and  the  wicked  be  destroyed ;  that  men  are  not  justified  by 
their  faith  in  Christ  Jesus ;  that  there  is  no  original  sin ; 
that  infants  ought  not  to  be  baptized,  and  immersion  is  the 
only  mode  of  baptism ;  that  every  one  has  authority  to 
preach,  and  administer  the  sacraments;  that  men  are  not 
obliged  to  pay  respect  to  magistrates ;  that  all  things  ought 
to  be  in  common;  and  that  it  is  lawful  to  marry  many 
wives. 


884 


MENDAANS MUGCLET0NIAW3. 


MENDyEANS,    MENDAITES, 

MEN  DAI   IJAUI, 


OR 


DISCIPLES  OF  ST.  JOHN.  THAT  IS.  THE  BAPTIST. 

From  twenty  to  twenty-five  thousand  families  of  this  see 

Ml  ren>«n.  chiefly  ,n  the  neighborhood  of  Bassora,  a  city 

between  Arab,a  and  Persia,  on  the  extremity  of  the  d;sert  of 

They  are  sometimes  called  Christian,  of  St.  John  -  a 

name  which  they  probably  received  from  the  Turks  Zi  ,o 

hifr  t^™'  f^'  "'  '^"''  '""""'  '»  e««'«ia.ticj 
wS^  ^"  """''  '"^^  ^"■P*'*'  '^o-  *^i'  frequent 


ii:   il 


MUGGLETONIANS. 

wh^witt'lT'  "^''"■'T  *'"««'"°"' "  Jo^neyman  tailor, 
who  with  his  companion  Reeves,  set  up  for  great  prophets 

m  the  time  of  Cromwell.     They  pretended  to  aCve  S 

condemn  whom  they  pleased,  and  gave  out  that  they  werl 

the  two  last  witnesses  spoken  of  in  the  Revelation.  X 

They  affirmed  that  there  was  no  devil  at  all  without  the  body 
of  man  or  woman;  that  the  devil  is  man's  spirit  of  unclean 
rea«,n  and  cursed  imagination;  that  the  minis^y  i„  tli^ 
world  whether  prophetical  or  ministerial,  is  all  a  lie  ^ 
abomination  to  the  Lord;  with  a  variety  rf  other  vab  a^d 
inconsistent  tenets.  " 

insS"!"'^"  '"  '^''  »"  -  "^  gravestone  is  .hi. 


Y£ZIDEE8. 


285 


IPTIST. 

'  this  sec 
•ra,  a  citj 
desert  of 
John  —  a 
:s,  and  to 
toloration 
lesiastical 
'frequent 


in  tailor, 
>rophets, 
solve  or 
ey  were 
>n,  who 
3  world, 
le  body 
unclean 
in  this 
lie,  and 
lin  and 

is  thii 


■'  Whilst  mausoleums  and  large  inscriptions  give 
Might,  splendor,  and,  past  death,  make  potents  live, 
It  is  enough  briefly  to  write  thy  name  : 
Succeeding  times  by  that  will  read  thy  fame ; 
Thy  deeds,  thy  acts,  around  the  world  resound ; 
No  foreign  soil  where  Muggleton's  not  found." 

The  raven  plume  of  oblivion  hath  long  ago  waved  over  thia 
prophet's  grave. 


YEZIDEES, 

OK 

WORSHIPPERS  OF  THE  DEVIL. 

From  a  very  interesting  work  recently  published  by  Asahel 
Grant,  M.  D.,  a  medical  missionary  to  the  Nestorians,  we 
copy  the  following  account: — 

"  The  passage  of  the  Tigris  transferred  me  from  Mesopo- 
tamia into  Assyria,  and  I  stood  upon  the  ruins  of  Nineveh, 

•  that  great  city,'  where  the  prophet  Jonah  proclaimed  the 
dread  message  of  Jehovah  to  so  many  repenting  thousands 
whose  deep  humiliation  averted  for  a  time  the  impending  ruin 
But  when  her  proud  monarchs  had  scourged  idolatrous  Israe 
and  carried   the  ten  tribes  into  captivity,  and  raised  the.^ 
hands  against  Judah  and  the  holy  city,  the  inspired  stroma 
of  the  eloquent  Nahum,  clothed  in  terrible  sublimity  as  thej 
were,  met  their  full  accomplishment  in  the  utter  desolation 
of  one  of  the  largest  cities  on  which  the  sun  ever  shone. 

*  Nineveh  is  laid  waste !  who  will  bemoan  her  1  She  is 
empty,  and  void,  and  waste ;  her  nobles  dwell  in  the  dust ; 
her  people  are  scattered  upon  the  mountains,  and  no  man 
gathereth  them.' 

"  Where  her  gorgeous  palaces  once  resounded  to  the  strains 
of  music  and  the  shouts  of  revelry,  a  few  black  tents  of  the 


■  I 


%> 


fr' 


«86 


YEZIOEES,    OR 


^e.hapeles,  mounds  of  earth  and  rubbish,-,he  ruin,  of  the 
tl»'„u  "^      '"  '"°*^°''^  °'  ^^'  '^^P'""^  «'<"!';  "Wle  their 

•rrrof^aT'rrfor'tf  '""•'°^'"""  "'-^-^'-^ 

-M.  .eat  et^^iuVUr^rZ^  tt -^ ^ 
phed  above  the  star,  of  heave.,.'  The  largest  mound.  Z, 
wh.eh  very  ancnt  relics  and  inscriptions  are  dug,  t  Z 

prophet  Jonah,  where  his  remains  are  said  to  he  interred 
ajjdove^r  which  has  been  reared,  as  his  mausoleum,  i  l"^ 

.ilf  T  "'*I',  '''""^  **  "■"^  "f  Nineveh,  we  came  in 
.  gh,  of  two  vdlages  of  the  Yezidees,  the  reputed  worshippers 

rich  1      ;,•      '^^  r"  '""""='"'  ""'^-g'oves,  with  their 

sun  r^T/f'^l^"^  ''™"  J""  "P*»™S  »  "«  ■"""■nnal 
sun,  mparted  such  a  cheerful  aspect  to  the  scene  as  soon 

d.speUed  whatever  of  pensive  melancholy  had  gathered  around 

me,  whUe  treading  upon  the  dust  of  departed  greatness 

Several  white  sepulchres  of  Yezidee  sh4s  attracted" I 

tent,on  as  I  approached  the  villages.    They  were  in  the  form 

ot   Huted  cones  or  pyramids,  standing  upon  quadrangula, 

hases  and  r.smg  to  the  height  of  some  twenty  fee.  or  more 

We  became  the  guests  of  one  of  the  chief  Yezidees  of  Baa 

sheka,  whose  dwelling,  like  others  in  the  place,  was  a  rude 

stone  structure,  with  a  flat  terrace  roof.     Coarse  felt  carpet, 

were  spread  for  our  seats  in  the  open  court,  and  a  formal 

welcome  was  g,ven  us;  but  it  was  evidently  not  .  very  cordial 

Z'„  77"i^  ''"."•'"''  ™'J»'«'x"i  ">«  f«^on,  and  at  once 
removed  ,t  Our  host  had  mistaken  me  for  a  Mahometan, 
towards  whom  the  Yezidees  cherish  a  settled  aversion     As 

TV/k""'  i""r'''""J  ">  h™  =s  =  Christian,  and  he  haa 
satisfied  himself  that  this  was  my  true  character,  his  whole 
deportment  was  changed.  He  at  once  gave  me  a  new  and 
cordial  welcome,  and  set  about  supplying  our  wants  with 
new  alacrity  He  seemed  to  feel  that  he  had  exchanged  a 
Moslem  foe  for  a  Christian  friend,  and  I  became  quite  .atis- 


WORSHIPPERS    or    THE    DEVIL. 


^7 


ired  among 
ruins  of  the 
while  their 
of  weaving 
tire  of  the 
sre  'multi- 
ound,  from 
ug,  is  now 
las,  or  the 
B  interred; 
>>  a  temple 

e  came  m 
orshippera 
with  their 
autumnal 
e  as  soon 
ed  around 
greatness, 
racted  at- 
!  the  form 
drangula^ 
or  more 
9  of  Baa 
IS  a  rude 
It  carpets 
a  formal 
ry  cordial 
d  at  once 
hometan^ 
ion.     As 
i  he  hac 
is  whole 
new  and 
nts  with 
langed  a 
ite  «atis- 


fied  of  the  truth  of  what  I  had  often  heard,  —  that  the  Yezi 
dees  are  friendly  towards  the  professors  of  Christianity. 

"  They  are  said  to  cherish  a  high  regard  for  the  Christian 
religion,  of  which  clearly  they  have  some  corrupt  remains. 
They  practise  the  rite  of  baptism,  make  the  sign  of  the 
cross,  HO  emblematical^  of  Christianity  in  the  East,  put  off 
their  shoes,  and  kiss  the  threshold  when  they  enter  a  Christian 
church ;  and  it  iewaid  that  they  often  speak  of  wine  as  the 
blood  of  Christ,  hold  the  cup  with  both  hands,  after  the 
sacramental  manner  of  the  East,  when  drinking  it,  and,  if  a 
drop  chance  to  fall  on  the  ground,  they  gather  it  up  with 
religious  care. 

"  They  believe  in  one  supreme  God,  and,  in  some  sense  at 
least,  in  Christ  as  a  Savior.  They  have  also  a  remnant  of 
Sabianism,  or  the  religion  of  the  ancient  fire-worshippers. 
They  bow  in  adoration  before  the  rising  sun,  and  kiss  his 
first  rays  when  they  strike  on  a  wall  or  other  object  near 
them ;  and  they  will  not  blow  out  a  candle  with  their  breath, 
or  spit  in  the  fire,  lest  they  should  defile  that  sacred  element. 

"  Circumcision  and  the  passover,  or  a  sacrificial  festival 
allied  to  the  passover  in  time  and  circumstance,  seem  also  to 
identify  them  with  the  Jews ;  and,  altogether,  they  certainly 
present  a  most  singular  chapter  in  the  history  of  man. 

"  That  they  are  really  the  worshippers  of  the  devil  can 
only  be  true,  if  at  all,  in  a  modified  sense,  though  it  is  true 
that  they  pay  him  so  much  deference  as  to  refuse  to  speak  of 
him  disrespectfully,  (perhaps  for  fear  of  his  vengeance;)  and, 
instead  of  pronouncing  his  name,  they  call  him  the  *  lord  of 
the  evening,'  or  'prince  of  darkness;'  also.  Sheik  Maazen, 
or  Exalted  Chief.  Some  of  them  say  that  Satan  was  a  fallen 
angel,  with  whom  God  was  angry ;  but  he  will  at  some  future 
day  be  restored  to  favor,  and  there  is  no  reason  why  they 
should  treat  him  with  disrespect 

♦«  The  Christians  of  Mesopotamia  report  that  the  Yezidees 
make  votive  offerings  to  the  devil,  by  throwing  money  and 
jewels  into  a  certain  deep  pit  in  the  mountains  of  Sinjar, 
where  a  la^ge  portion  of  them  reside;  and  it  is  said  that 


989 


GREER    OR    mUSSlAN    CHURCH. 


when  that  district,  which  has  long  been  independent,  was 
■ubjugated  by  the  Turks,  the  pacha  compelled  the  Yezidee 
priest  to  disclose  the  place,  and  then  plundered  it  of  a  large 
treasure,  the  offerings  of  centuries.     The  Yezidees  here  call 
themselves  Daseni,  probably  from  the  ancient  name  of  the 
diBtrict,  Dasen,  which  was  a  Christian  bishopric  in  early 
times.     Their  chief  place  of  concourse,  the  religious  temple 
of  the  Yezidees,  is  said  to  have  oace  been  a  Christian  church 
or  convent.     The  late  Mr.  Rich  speaks  of  the  Yezidees  as 
*  lively,  brave,  hospitable,  and  good-humored,'  and  adds  that, 
'under  the  British  government,  much  might  be  made  of 
them.* 

"  The  precise  number  of  the  Yezidees  it  is  difficult  to 
estimate,  so  little  is  known  of  them;  but  it  is  probable  that 
we  must  reckon  them  by  tens  of  thousands,  instead  of  the 
larger  computations  which  have  been  made  b>  some  travel- 
lers, who  have  received  their  information  merely  from  report. 
Still  they  are  sufficiently  numerous  to  form  an  important 
object  of  attention  to  the  Christian  church ;  and  I  trust,  as 
we  learn  more  about  them,  sympathy,  prayer,  and  effort,  will 
oe  enlisted  in  their  behalf     It  will  be  a  scene  of  no  ordinary 
interest  when  the  voice  of  prayer  and  praise  to  God  shall 
ascend  from  hearts  now  devoted  to  the  service  of  the  prince 
of  darkness,  '  the  worshippers  of  the  devil ' !     May  that  day 
be  hastened  on  I "  J  J 


GREEK  OR  RUSSIAN  CHURCH. 

The  Greek  church  separated  from  the  Latin  or  Romish 
church  about  A.  D.  1054.  It  is  under  the  jurisdiction  of  the 
patriarchs  or  bishops  of  Constantinople,  Alexandria,  Antioch, 
and  Jerusalem.  The  Greek  or  Russian  church  is  very  ex- 
tensive.  Its  jurisdiction  embraces  more  territory  than  that  of 
the  Roman  see.  The  population  of  this  church  is  estimated 
at  about  forty  millions. 


GREEK    OR    RUSSIAN    CHURCH. 


289 


dent,  was 
I  Yezidee 
>f  a  large 

here  call 
ne  of  the 

in  early 
IS  temple 
n  church 
zidees  as 
dds  that, 
made  of 

fficult  to 
ible  that 
d  of  the 
e  travel- 
a  report, 
nportant 
trust,  as 
Fort,  will 
ordinary 
od  shall 
i  prince 
hat  day 


Elomish 
a  of  the 
ntioch, 
ery  ex- 
that  of 
imated 


The  follovvmg  are  some  of  the  chief  tenets  held  by  the 
Greek  or  Russian  church   -They  disown  the  authority  of 
the  pope,  and  deny  that  the  church  of  Rome  is  the  true  cath- 
olic church.     They  do  not  baptize  their  children  till  they  are 
three,  four,  five,  six,  ten,  nay,  sometimes  eighteen  years  of 
age :  baptism  is  performed  by*  trine  immersion.     They  insist 
that  the  sacrament  of  the  Lord's  supper  ought  to  be  a.lmin- 
istered  m  both  kinds,  and  they  give  the  sacrament  to  children 
immediately  after  baptism.     They  grant  no  indulgences,  nor 
do  they  lay  any  claim  to  the  character  of  infallibility,  like  the 
church  of  Rome.     They  deny  that  there  is  any  such  place  aa 
purgatory  ;  notwithstanding,  they  pray  for  the  dead,  that  God 
would  have  mercy  on  them  at  the  general  judgment.     They 
practise  the  invocation  of  saints;  though,  they  say,  they  do 
not  invoke  them  as  deities,  but  as  intercessors  with  God. 
They  exclude  confirmation,  extreme  unction,  and  matrimony 
out  of  the  seven  sacraments.     They  deny  auricular  confession 
to  be  a  divine  precept,  and  say  it  is  only  a  positive  injunction 
of  the  church.     They  pay  no  religious  homage  to  the  eucha- 
rist.     They  administer  the  communion  in  both  kinds  to  the 
laity,  both  in  sickness  and  in  health,  though  they  have  never 
applied  themselves  to  their  confessors,  because  they  are  per- 
suaded that  a  lively  faith  is  all  which  is  requisite  for  the  wor- 
thy  receiving  of  the  Lord's  supper.     They  maintain  that  the 
Holy  Ghost  proceeds  only  from  the  Father,  and  not  from  the 
Son.     They  believe  in  predestination.     They  admit  of  nc 
images  in  relief  or  embossed  work,  but  use  paintings  ana 
sculptures  m  copper  or  silver.     They  approve  of  the  marriage 
of  priests,  provided  they  enter  into  that  state  before  their  ad- 
mission into  holy  orders.     They  condemn  all  fourth  mar- 
nages.     They  observe  a  number  of  holy  days,  and  keep  four 
fasts  m  the  year  more  solemn  than  the  rest,  of  which  the  fast 
m  Lent,  before  Easter,  is  the  chief     They  believe  the  doc- 
trme  of  consubstantiation,  or  the  union  of  the  body  of  Christ 
vith  the  sacramental  bread. 

The  Russians  adhere  to  the  doctrine  and  ceremonies  of 
.ne  Greek  church,  though  they  are  now  independent  of  the 
25  S 


u% 


u  , 


290  PRIMITIVE    CHRISTIANS TRINITARIANS. 

Patriarch  of  Constantinople.  The  church  service  is  con* 
tained  in  twent/-four  volumes,  folio,  in  the  Sclavonian  lan- 
guage, which  is  not  well  understood  by  the  common  people 


PRIMITIVE    CHRISTIANS. 

A  NEW  sect,  professing  to  be  an  association  of  Christians  to 
promote  the  revival  and  spread  of  primitive  Christianity,  has 
recently  sprung  up  at  Bradford,  in  England.  Its  originators, 
or  founders,  are  a  Mr.  Barker  and  a  Mr.  Trother,  who  have 
recently  been  expelled  from  the  ministry  of  the  New  Connec- 
tion of  Methodists,  by  the  annual  assembly  or  conference  of 
the  members  :f  that  body,  for  some  difference  of  opinion  on 
doctrinal  points  between  them  and  the  conference 


TRINITARIANS. 

By  this  term  we  are  to  understand  those  who  believe  that 
there  are  three  distinct  persons  in  the  Godhead,  the  Father, 
Son,  and  Holy  Spirit,  the  same  in  substance,  equal  in  power 
and  dignity,  and  that  these  three  are  one.  Hence  it  is  said  they 
believe  in  a  triune  God.  (See  Deut.  6:4.  2  Kings  19  :  15. 
Ps.  19:1;  83:  18;  139:7.  Isa.  6:  3,9;  9:6;  11  :3;  14:5, 
23, 25.  Jer.  17:10;  23  :  6.  Ezek.  8:1,3.  Matt.  3  :  16, 17 ; 
9:6;  18  :  20;  23  :  19.  Luke  1  :  76  ;  24  :  25.  John  1:1; 
3  : 1 ;  5  :  19,  23 ;  10  :  30  ;  16  :  10,  15.  Acts  5  :  4  ;  28  :  23, 
25.  Rom.  1:5;  9:5;  14 :  12,  19.  1  Cor.  2 :  10 ;  8:6. 
2  Cor.  13 :  14.  Phil.  2 : 5, 6,  7,  «fec. ;  3 :  21.  Heb.  1 :  3, 6, 
10,  11,  12;  9:14;  13:8.  1  John  5:  7,  20.  Rev.  1:4, 
5,  6,  8  ;  3  :  14  ;  5  :  13,  &c.)  The  Unitarians  believe  that 
there  is  but  one  person  in  the  Godhead,  and  that  this  person 


THINlTAAUNg. 


<>> 


91 


e  IS  con< 
>nian  lan- 
1  people 


ristians  to 
anity,  has 
iginators, 
who  have 
Connec- 
^rence  of 
>inion  on 


ieve  that 
Father, 
in  power 
said  thej 
3 19  :  15. 
I;  14:5, 
:  16,17; 
hn  1 : 1  ; 

28  :  23, 
0;  8:6. 

1:3,6, 
jv.  1  : 4, 
eve  that 
?  person 


IS  the  Father ;  and  they  insist  that  the  Trinitarian  distinction 
of  persons  is  contradictory  and  absurd. 

The  uniti/  of  God  is  a  doctrine  which  both  parties  consid- 
er the  foundation  of  all  true  religion. 

Although  the  doctrine  of  the  Trinity  is  ostensibly  the  main 
subject  of  dispute  between  Trinitarians  and  Unitarians,  yet 
it  is  in  reality  respecting  the  character  of  Christ.  Those 
who  believe  in  his  proper  deity  very  easily  dispose  of  all  the 
other  difficulties  in  the  Trinitarian  system  ;  while  anti-Trin- 
itarians  find  more  fault  with  this  doctrine  than  any  other  in 
the  Trinitarian  creed ;  md  the  grand  obstacle  to  their  recep- 
tion  of  the  Trinitarian  faith  is  removed,  when  they  can  admit 
that  Jesus  Christ  is  God,  as  well  as  man ;  so  that  the  burden 
of  labor,  on  both  sides,  is  either  to  prove  or  disprove  the 
proper  deity  of  the  Son  of  God. 

In  proof  of  this  doctrine,  the  Trinitarians  urge  many  decla^ 
rations  of  the  Scripture,  which,  in  their  opinion,  admit  of  no 
consistent  explanation  upon  the  Unitarian  scheme;  they  there 
find  that  offices  are  assigned  to  Christ,  and  to  the  Holy  Spirit, 
which  none  but  God  can  perform  ;  particularly  the  creation 
of  the  world,  and  the  grand  decisions  of  the  day  of  judgment. 
As  they  read  the  Scriptures,  the  attributes  of  omnipotence, 
omniscience,  omnipresence,  unchangeablcness,  and  eternity,  are 
ascribed  to  Jesus  Christ;  and  they  infer  that  a  being  to 
whom  all  these  perfections  are  ascribed  must  be  truly  God, 
coequal  and  cooternal  with  the  Father 

The  Unitarians,  on  the  other  hand,  contend  that  some  of 
these  passages  are  interpolations,  and  that  the  others  are  either 
mistranslated  or  misunderstood.  The  passage  in  John,  in 
particular,  respecting  the  three  that  bear  record,  &c.,  has 
been  set  aside  by  such  high  authority,  that  they  consider  it 
unfair  to  introduce  it  in  the  controversy. 

The  excellent  and  learned  Still ingfleet,  in  the  preface  to 
his  Vindication  of  the  Doctrine  of  the  Trinity,  says,  "  Since 
both  sides  yield  that  the  matter  they  dispute  about  is  above 
their  reach,  the  wisest  course  they  can  take  is,  to  assert  tnd 


29^^ 


M1LLENARIAN3. 


defend  »,*„<  U  revmM,  andnol  to  be  pe-emploru  and  quarrel, 
.ome  about  ,ha.  which  i,  acknowledged  ,o  be  aLe  ol  com. 

paitake  of  the  dtvme  nature." 


I  ^^  ill 


MILLENARIANS. 

The  Millenarians  are  those  who  believe  that  Christ  will 
Teign  personally  on  earth  for  a  thousand  years;  and  their 
name,  taken  from  the  Latin  milie,  a  thousand,  h  s  a  die 
allusion  to  the  duration  of  the  spiritual  empire. 
«tnl    /r'""^'^^  '^'  millennium,  or  a  future  paradisaical 

duration  of  the  world,  m  its  present  imperfect  condition,  to 
SIX  thousand  years,  and  announces  the  approach  of  a  Sabbatl 
of  a  thousand  years  of  universrl  peace  and  plenty,  to  be 
ushered  :n  by  the  glorious  advent  of  the  Messiah.     This  idea 

ions  of  Papias,  who  knew  of  no  written  testimony  in  its  be- 
half.  It  was  adopted  by  the  author  of  the  Revelation  by 
Justm  Martyr  by  Iren^us,  and  by  .  long  succession  of 'the 
fathers.  As  the  theory  is  animating  and  consolatory,  when 
tis  divested  of  cabalistic  numbers  and  allegorical 'decora" 
tions.  It  will  no  doubt  always  retain  a  number  of  adher- 
ents.  **»".i 

However  the  Millenarians  may  differ  among  themselves 
respecting  the  nature  of  this  great  event,  it  is  agreed,  on  all 
hands  that  such  a  revolution  will  be  effected  in  the  latter 
days,  by  which  vice  and  its  attendant  misery  shall  be  banished 
rom  the  earth ;  thus  completely  forgetting  all  those  dissen- 
.^lons  and  animosities  by  which  the  religious  world  hath  been 
agitated,  and  terminating  the  grand  drama  of  Providence  with 


WHITLFIELO    CALVINISTIC    METHODISTS, 


5^93 


universal  felicity.     We  are  not  unmindful  of  the  prophetic 
language  of  Isaiah,  (49:22,  23,)  together  with  a  sublime 
passage   from  the   book   of  the  Revelation,  (11  :  15,)  with 
which  the  canon  of  Scripture  concludes— "Thus  saith  the 
Lord  God,  Behold,  I  will  lift  up  mine  hand  to  the  Gentiles, 
and  set  up  my  standard  to  the  people.     And  kings  shall  be 
thy  nursing  fathers,  and  their  queens  thy  nursing  mothers, 
[they  shall  become  good  themselves,  and  be  the  protectors  of 
religion  and  liberty,]  and  thou  shalt  know  that  I  am  the  Lord, 
for  they  shall  not  be  ashamed  that  wait  for  me.     And  the 
seventh  angel  sounded,  and  there  were  great  voices  in  heav- 
en,  saying.  The  kingdoms  of  this   world    are  become  the 
>;ingdoms  of  our  Lord,  and  of  his  Christ,  and  he  shall  reign 
forever  and  ever."     (See  Matt.  13  :  29,  30  ;  27  :  32.     Luke 
17:29,30.     Acts  3:21.     Heb.  1 :  12.     Phil.  3:9,  11.     2 
Pet.  3 :  la     Rev.  20 : 1—6,  and  chaps.  21,  22.     Apoc.  chap. 
21.     Ezek.  chap.  36.)  ^ 


WHITEFIELD   CALVINISTIC   METHODISTS. 

The  Tabei-nach  or  Lady  Huntingdon  Connection,  formed 
by  Whitefield,  is  so  called  from  the  name  given  to  several 
places  of  worship,  in  London,  Br.stol,  &c.     In  some  of  the 
chapels  in  this  Connection,  the  service  of  the  church  of 
England  is  read;  in  others,  the  worship  is  conducted  much 
in  the  same  way  as  among  the  Congregationalists ;  while,  in 
all,  the  system  of  supply  is  more  or  less  kept  up,  consisting  in 
the  eiriployment,  for  a  month  or  six  weeks,  of  ministers  from 
duTerent  parts  of  the  country,  who  either  take  the  whole  duty, 
or  assist  the  resident  minister.     Some  of  the  congregations 
consist  of  several  thousand  hearers;  and,  by  the  blessing  of 
God  on  the  rousing  and  faithful  sermons  which  are  usually 
delivered  to  them,  verv  j^YtenaJvo  rrprvH  •"  "fT— i^f^  ;-  ^v- 
of  conversion.     Most  of  the  ministers  now-employed  as  sup- 


•-.♦yi 


NONJUROKS  NONCoNFORMISrS. 


rf  .  . 


plies  in  this  Connection  are  of  the  Congiegational  order,  to 
which,  of  late  years,  there  appears  to  be  a  gradual  approxima- 
tion ;  and  it  is  not  improbable  that  ere  long  both  bodies  will 
coalesce.     The  number  of  cliapels  belonging  to  this  body,  at 
the  present  time,  is  about  sixfy,  in  all  of  which  the  liturgy 
of  the  church  of  England  is  read,  and  most  of  her  forms 
scrupulously  kept  up.     The  ministers,  who  used  formerly  to 
supply  at  different  chapels  in  the  course  of  the  year,  are 
now  become  more  stationary,  and  have  assumed  more  of 
the  pastoral  character.     They  have  a  respectable  college  at 
Cheshunt,  in  Hertfordshire, 

The  Calvinistic  Methodists  in  Wales  are  very  numerous.  — 
See  Biographical  Sketches  of  Whitefield,  Wesley,  and  Lady 
Huntingdon. 


NONJURORS 

Those  who  refused  to  take  the  oaths  to  government,  and 
who  were,  in  consequence,  under  certain  incapacities,  and 
iable  to  certain  severe  penalties.  The  member,  of  the 
Episcopal  church  of  Scotland  have  long  been  denominated 
Nonjurors;  but  perhaps  they  are  now  called  so  improperly, 
as  the  ground  of  their  difference  from  the  established  church 
IS  more  on  account  of  ecclesiastical  than  political  principles. 


v%n 


NONCONFORMISTS. 

Those  who  refuse  to  join  the  established  church.  Non- 
conformists in  England  may  be  considered  of  three  sorts :  — 
1.  Such  as  absent  themselves  from  divine  worship  in  the 
established  church  through  total  ineligion,  and  attend  the 
service  of  no  other  nprsnasinn  o    «.,^k  -^  -u„-_x  .x.^ 

Helves  on  the  plea  of  conscience;  as,  Presbyterians,  Inde- 


CHRISTIAN    CONNECTION. 


Q95 


pendents,  Baptists,  &c.  — 3.  Internal  Nonconformists,  oi 
unprincipled  clergymen,  who  applaud  and  propagate  doo 
trines  quite  inconsistent  with  several  of  those  articles  they 
promised  on  oath  to  defend.  The  word  is  generally  used  in 
reference  to  those  ministers  who  were  ejected  from  their  liv 
ings  by  the  Act  of  Uniformity,  in  1CG2.  The  number  of 
these  was  about  two  thousand.  However  some  affect  to  treat 
these  men  with  indifference,  and  suppose  that  their  con- 
sciences were  more  tender  than  they  need  be,  it  must  be 
remembered  that  they  were  men  of  as  extensive  learning, 
great  abilities,  and  pious  conduct,  as  ever  appeared. 


CHRISTIAN  CONNECTION. 

This  denomination,  among  themselves,  are  generally  called 
simply  Christians.  This  they  do  merely  to  denote  their 
character  as  the  followers  of  Christ;  but,  when  applied  to 
them  collectively,  it  necessarily  becomes  the  name  of  a  de- 
nomination. They  are  sometimes,  by  their  opposers,  called 
Christ-ians ;  but  this  pronunciation  of  the  word  they  uni- 
versally reject  as  very  improper. 

The  Christians  began  to  associate  and  to  form  a  distinct 
people  about  the  beginning  of  the  nineteenth  century,  so  that 
they  may  be  said  to  have  existed  but  about  forty  years 
They  seem  to  have  sprung  up  almost  simultaneously  in 
different  and  remote  parts  of  the  country,  without  any  in- 
terchange of  sentiments,  concert  of  action,  or  even  knowledge 
of  each  other's  views  or  movements,  till  after  a  public  stand 
had  been  taken  in  several  parts  of  the  country. 

The  first  branch  arose  in  Virginia  and  North  Carolina, 
and  consisted  of  seceders  from  the  Methodists.  At  first,  there 
were  about  one  thousand  communicants. 

The  northern  branch  of  this  denomination  sprung  up  in 
New  Enfimd.     It  commenced  by  the  formation  of  several 


290 


CHRISTUM    CONNECTION. 


"J. 


new  churches,  under  the  administration  of  a  few  ministert 
Who  had  separated  themselves  from  the  Baptists,  who  were 
soon  jomed  by  several  other  ministers,  and  nearly  whole 
churches,  from  the  same  denomination. 

The  western  branch  arose  in  Kentucky,  and  was  composed 
of  seceders  from  the  Presbyterians.  Some  of  their  ministers 
were  men  of  strong  and  well-cultivated  minds,  who  urged 
forward  the  reform  they  had  undertaken,  till  they  have  spread 
over  most  of  the  Western  States. 

In  all  these  different  sections,  their  leading  purpose,  at  first, 
appears  to  have  been,  not  so  much  to  establish  any  peculiar  or 
distmctive  doctrine,  as  to  assert  for  individuals  and  churches 
more  liberty  and  independence  in  relation  to  matters  of  faith 
and  practice;  to  shake  off  the  authority  of  human  creeds, 
and  the  shackles  of  prescribed  modes  and  forms;  to  make  the 
iJible  their  only  guide,  claiming  for  every  man  the  right  to 
judge  for  himself  what  is  its  doctrine,  and  what  are  its 
requirements;  and  in  practice  to  follow  more  strictly  the 
simplicity  of  the  apostles  and  primitive  Christians 

This  class  of  believers  recognize  no  individual  as  a  leader 
or  founder,  and  no  man  claims  this  high  eminence,  although 
several  persons  were  instrumental  in  giving  rise  and  progress 
to  the  society.  They  point  all  to  Christ  as  the  Leader  and 
*  ounder,  and  professedly  labor  to  bring  all  to  the  first  princi- 
pies  of  original,  apostolic  Christianity. 

Seceding,  as  the  first  ministers  did,  from  different  denom 
mations,  they  necessarily  brought  with  them  some  of  the 
peculiarities  of  faith  and  usage  in  which  they  had  been 
educated.  But  the  two  prominent  sentiments  that  led  them 
out,  both  kept  them  together,  by  rendering  them  tolerant 
toward  each  other,  and  gradually  brought  them  to  be  very 
similar  both  in  faith  and  practice.  These  two  sentiments 
were,  that  the  Scriptures  only  should  be  consulted  as  a  rule 
of  faith  and  duty,  and  that  all  Christians  should  enjoy  uni- 
versa!  toleration.  Hence  scarcely  any  churches  have  written 
creeds  although  nearly  all  record  their  principles  of  action 
Very  few  are  Trinitarians,  though  nearly  all  believe  in  the 


CHRISTIAN    CONNECTION. 


291 


preexistence  and  proper  Sonship  of  Christ.  Perhaps  not 
any  believe  in  or  practise  sprinkling,  but  almost  all  practise 
innnersionj  from  which  circumstance  many,  though  very 
improperly,  call  them  Christian  Baptists. 

Perfect  uniformity  does  not  exist  among  all  the  membera 
of  this  community,  although  the  approximation  to  it  is  far 
greater  than  many  have  supposed  it  ever  could  be  without  a 
written  creed.     But  there  are  several  important  points  in 
which  they  generally  agree  fully ;  and  these  are  regarded  aa 
sufficient  to  secure  Christian  character,  Christian  fellowship, 
and  concert  of  action.     Some  of  these  points  are  the  fol- 
lowing:—That  the  Scriptures,  including  the  Old  and  New 
Testament,  were  given  by  inspiration  of  God,  and  are  suffi- 
cient to  teach  what  men  should   believe,  and  what   they 
should  practise.     That  every  man  has  a  right  to  study  the 
Scriptures,  and  to  exercise  his  own  judgment  with  regard  to 
their  true  import  and  meaning.     That  there  is  one  God, 
perfect  and  infinite.     That  Jesus  Christ  is  the  Son  of  God 
in  the  highest  possible  sense,  and  that  salvation  is  found  in 
him  alone.     That  all  men  have  sinned  and  come  short  of  the 
glory  of  God,  therefore  are  polluted  and  guilty.     That  no 
transgressor  can  find  pardon  but  by  repentance  and  faith  in 
Jesus  Christ.     That  the  Holy  Spirit  reproves  all  sinners,  and 
comforts  all  Christians.     That  whoever  has  sinned  has  also 
a  way  of  salvation  set  before  him.     That  pardon  and  eternal 
salvation  are  found  alone  through  regeneration.     That  none 
are  proper  subjects  of  church  membership,  or  the  ordinances 
except  the  regenerated.    That  God  calls  men  to  the  ministry, 
and  no  others  are  his  true  ministers.     That  perseverance  to 
the  end  is  the  only  condition  on  our  part  that  can  secure  our 
eternal  happiness.     That  revivals  of  religion  are  of  the  first 
importance,  rnd  should  be  labored  for  continually.     That 
every  believv    ehould  be  immersed,  and  become  a  public 
member  of  some  visible  church.     That  every  church  should 
continue  to  observe  the  Lord's  supper.     That  there  will  be  a 
resurrection  of  the  dead,  both  of  the  just  and  of  the  unjust; 
and  that,  at  the  day  of  judgment,  the  righteous  and  the  wicked 


298 


CHRISTIAN    CONNECTION. 


will  be  separated,  and  pass,  the  righteous  into  everlastin;; 
*ife,  and  the  wicked  into  eternal  damnation. 

On  all  the  above  points,  there  is  but  very  little  difference 
of  opinion  or  practice  throughout  the  whole  body. 

Candidates  for  baptism  and  church  membership  are  re. 
quired  to  give  the  reason  of  their  hope,  by  a  relation  of 
their  Christian  experience ;  and  persons  coming  from  other 
churches  are  expected  to  furnish  satisfactory  testimonials  of 
their  Christian  character. 

Their  communions  are  always  open  and  free  for  all  Chris- 
tians of  every  denomination ;  but  no  unconverted  or  immoral 
person  is  invited  to  the  Lord's  table. 

Each  church  is  so  far  independent  as  to  have  a  right  to 
transact  all  its  internal  affairs  without  foreign  interference. 
Every  church  makes  choice  of  its  own  minister,  agrees  on 
its  own  princ'j.les  of  action,  and  administers  its  own  disci- 
pline, as  they  understand  the  New  Testament;  but  the 
imposition  of  hands  is  invariably  administered  by  ordained 
ministers. 

The  connection  between  the  several  churches,  and  between 
the  ministers,  is  kept  up  by  means  of  associations  called  con- 
ferences, each  of  which  is  generally  composed  of  the  ministers 
and  churches  within  a  certain  district.  These  hold  annual 
sessions,  at  which  the  ministers  meet  in  person,  and  the 
churches  by  delegates.  The  churches  and  ministers  are 
generally  thus  associated ;  but,  if  any  choose  not  to  do  so, 
the  fraternal  bonds  are  not  thereby  impaired. 

Very  few  of  their  ministers  are  thoroughly  educated  men  ; 
but  they  are  generally  well  acquainted  with  the  Bible,  and  many 
of  them  good  sermonizers  and  powerful  preacher..  All  the 
important  means  by  which  pure  Christianity  may  be  advanced 
are  fast  gaining  favor  both  in  the  ministry  and  the  churches. 

Within  the  last  few  years,  there  has  been  a  very  rapid 
spread,  and  great  increase ;  while  all  has  been  settling  upon 
a  firm  and  consistent  basis.  While  many  are  engaged  calling 
sinners  to  repentance,  the  churches  are  set  in  order,  and  thus 
mightily  the  word  of  God  grows  and  prevails. 


iverlastin;; 

difTerenco 

ip  are  re» 
elation  of 
rom  other 
lonials  of 

all  Chris- 
r  immoral 

I  right  to 
erference. 
agrees  on 
wn  disci- 
but  the 
ordained 

1  between 
ailed  con» 
ministers 
d  annual 
and  the 
sters  are 
to  do  so, 

;ed  men; 
ind  many 
All  the 
idvanced 
churches, 
ry  rapid 
ng  upon 
d  calling 
and  thus 


I»USEYITES. 


PUSEYITES. 


899 


This  school  of  theology,  which  has  become  famous  both 
in  England  and  abroad,  had  its  origin  at  Oxford,  about 
A.  D  1838.  Some  distinguished  members  of  the  univer- 
Bity  thought  that  the  church  of  England  was  in  an  alarming 
position,  and  that  irreligious  principles  and  false  doctrines 
had  been  admitted  into  the  measures  of  the  government  of 
the  country  on  a  large  scale.  To  check  the  progress  of 
these  supposed  errors  and  mischievous  practices,  they  pub- 
lished a  series  of  "Tracts  for  the  Times,"  on  such  subjects 
as  the  constitution  of  the  church;  the  authority  of  its  min- 
isters ;  refutations  of  the  errors  of  Romanism,  and  how  to 
oppose  it,  &c.  &c. 

The  Puseyites  strenuously  assert  the  apostolical  succes- 
sion; in  other  words,  that  the  clergy  derive  their  power  from 
the  apostles,  through  episcopal  ordination. 

In  regard  to  church  polity,  they  maintain  that  the  church 
is  an  empire  and  government  of  its  own,  —  a  government 
appointed  by  God,  —  and  that  its  laws,  as  they  are  to  be 
found  in  the  Book  of  Common  Prayer,  ought  to  be  implicitly 
obeyed.  They  deprecate  the  neglect  of  the  daily  service, 
the  desecration  of  festivals,  and  the  scanty  administration 
of  the  eucharist. 

With  respect  to  sacraments,  the  Puseyites  hold  that  they 
are  not  subjects  of  discussion,  or  for  speculation;  but  "  hicrh 
mysterious,  awful  Christian  privileges  —  to  be  felt,  rev'er- 
enced,  embraced,  realized,  acted." 

With  respect  to  church  authority,  they  hold  that  human 
tradition  has  no  place  in  revelation;  that  no  individuals, 
since  the  apostles,  can  be  regarded  as  expositors  of  the 
will  of  Christ ;  that  the  unanimous  witness  of  Christendom, 
as  to  the  teaching  of  the  apostles,  is  the  c..!y  and  the  fully- 
sufficient  guaranty  of  the  whole  revealed  faith,  and  that  wo 
do  possess  historically  such  a  guaranty  \n  tha  remains  of  XnQ 
primitive  church. 


.j'il- 


300 


KUKE    COMMUNION  BAPTISTS. 


ha 


The  Pusejrites  inculcate  the  necessity  of  dispensing  reJi 
gious  truth  with  caution  and  reverence,  not  throwing  it  pro. 
miscuously  before  minds  ill  suited  to  receive  it. 

A  characteristic  feature  of  the  Oxford  school  of  theology, 
is  its  opposition  to  what  is  called  the  "  popular  religionism 
of  the  day."  The  masters  of  the  school  grieve  that  men  are 
sent  from  the  seat  of  their  education  with  the  belief  that  they 
are  to  thhik,  not  read;  judge,  rather  than  learn;  and  look  to 
their  own  minds  for  truth,  rather  than  to  some  permanent 
external  standard. 

At  the  head  of  this  school  are  Dr.  Pusey,  Regius  profess- 
or of  Hebrew,  and  canon  of  Christ  Church,  Rev.  J.  Keble, 
professor  of  poetry,  Rev.  J.  H.  Newman,  Rev.  J.  Williams, 
and  Rev.  W.  Sewall,  professor  of  moral  philosophy. 


FREE  COMMUNION   BAPTISTS. 

This  denomination  of  Christians  dissent  from  the  regular 
Baptists  on  the  point  that  immersion  is  a  prerequisite  to  the 
privileges  of  a  church  relation,  and  permit  Christians  of  all 
denominations,  in  regular  church  standing,  to  partake  with 
them  at  the  Lord's  table. 

The  Rev.  Robert  Hall,  of  England,  one  of  the  most 
learned  and  eloquent  Baptist  ministers  of  the  age,  was  an  un- 
flinching opposer  of  the  practice  of  "  close  communion," 
which  he  denounced  as  "  unchristian  and  unnatural."  In  a 
tract  written  in  defence  of  his  views  on  this  subject,  he  re- 
marks, "  It  is  too  much  to  expect  an  enlightened  public  will 
be  eager  to  enroll  themselves  among  the  members  of  a  sect 
which  displays  much  of  the  intolerance  of  Popery,  without 
any  portion  of  its  splendor,  and  prescribes,  as  the  pledge  of 
conversion,  the  renunciation  of  the  whole  Christian  world. 

In  reference  to  the  mode  of  baptism,  Mr.  Hall  says,  "  I 
would  not  myself  baptize  in  any  other  way  than  by  immer 


ising  reli 
ing  it  pro* 

theology, 
eligionism 
t  men  are 
f  that  they 
tid  look  to 
jermanent 

IS  profess- 
J.  Keble, 
Williams, 


he  regular 
lite  to  the 
ans  of  all 
take  with 

the  most 
vas  an  un- 
imunion," 
il."  In  a 
set,  he  re- 
Dublic  will 

of  a  sect 
y,  without 
pledge  of 
lan  world. 

says,  "  I 
jy  immer 


TUANSCKNOENTAKISTS. 


301 


■ion,  because  I  look  upon  immersion  as  the  ancient  mode- 
tliat  It  best  represents  the  meaning  of  the  original  term 
employed,  and  the  substantial  import  of  this  institution ;  and 
because  I  should  think  it  right  to  guard  against  the  spirit 
of  mnovation,  which,  in  positive  rites,  is  always  dangerous 
and  progressive;  but  I  should  not  think  myself  authorized 
to  rebaptnc  amj  one  who  has  been  sprinkled  in  adult  age." 

Ihis  class  of  Baptists  are  found  chiefly  in  the  western  and 
northern  parts  of  the  state  of  New  York.  They  number 
between  forty  and  fifty  churches  and  ministers. 


TRANSCENDENTALISTS 

Transcendent  and  Transcendental  are  technical  terms 
m  phdosophy.      According  to  their  etymology,  (from  tran- 
scendere,)   they  signify  that  which   goes   beyond   a  certain 
imit;  m  phdosophy,  that  which  goes  beyond,  or  transcends, 
the  circle  of  experience,  or  of  what  is  perceptible  by  the 
senses.     Properly  speaking,  all  philosophy  is  in  this  sense 
transcendental,  because  all  philosophical  investigations  rise 
above  the  sensual,  even  if  they  start  from  that  which  is  per- 
ceptible  by  the  senses.     But  philosophical  inquiries  are  to  be 
distmguished  according  as  they  proceed  from  experience,  or 
from  principles  and  ideas  not  derived  from  that  source.    The 
latter  sort  are  called,  in  a  narrower  sense,  pure,  or  transcen- 
dental    The  school  of  Kant  makes  a  still  further  distinction- 
It  gives  the  rx^me  oUranscendentalio  that  which  does  not* 
indeed,  originate  from  experience,  but  yet  is  connected  with 
t,  because  it  contains  the  grounds  of  the  possibility  of  expe- 
nence;  but  the  term  transcendent  it  applies  to  that  which 
cannot  be  connected   with  experience,  but  transcends  the 
limit  of  possible  experience  and  of  philosophizincr 

As  applied  in  this  country,  especially  when  used'as  a  farm 
of  reproach,  Transcendentalism  would  designate  a  system 


302 


AUGSBURG    CONFESSION    OF    FAITH. 


which  builds  on  feeling,  rather  than  on  reason,  and  relies 
more  on  the  imagination  than  on  the  judgment.  In  the  main, 
however,  the  Transcendentalists  are  persons  who  hold  that 
man  has  the  power  to  perceive  intuitively  truths  which  tran- 
scend the  reach  of  the  senses ;  but  they  divide,  some  takmg 
the  unction  of  Sentimentalism,  and  others  of  Myjticism. 


It . 


m 


ii 


h    ■  m 


AUGSBURG   CONFESSION   OF  FAITH. 

The  first  Protestant  Confession  was  that  presented,  in  1530, 
to  the  diet  of  Augsburg,  by  the  suggestion  and  under  the 
direction  of  John,  elector  of  Saxony.  This  wise  and  prudent 
prince,  with  the  view  of  having  the  principal  grounds  on 
which  the  Protestants  had  separated  from  the  Romish  com- 
munion distinctly  submitted  to  that  assembly,  intrusted  the 
duty  of  preparing  a  summary  of  them  to  the  divines  of  Wit- 
temberg.  Nor  was  that  task  a  difficult  onej  for  the  Reformed 
doctrines  had  already  been  digested  into  seventeen  articles, 
which  had  been  proposed  at  the  conferences  both  at  Sultzbach 
and  Smalcald,  as  the  confession  of  faith  to  be  adopted  by  the 
Protestant  confederates.  These,  accordingly,  were  delivered 
to  the  elector  by  Luther,  and  served  as  the  basis  of  the  cel- 
ebrated Augsburg  Confession,  written  "  by  the  elegant  and 
accurate  pen  of  Melancthon  "  —  a  work  which  has  been  ad- 
mired by  many  even  of  its  enemies,  for  its  perspicuity,  piety, 
and  erudition.  It  contains  twenty-eight  chapters,  the  leading 
topics  of  which  are,  the  true  and  essential  divinity  of  Christ; 
his  substitution  and  vicarious  sacrifice ;  original  sin  ;  human 
inability ;  the  necessity,  freedom,  and  efficacy  of  divine  grace ; 
consubstantiation ;  and  particularly  justification  by  faith,  to 
establish  the  truth  and  importance  of  which  was  one  of  its 
chief  objects.  The  last  seven  articles  condemn  and  confute 
the  Popish  tenets  of  communion  in  one  kind,  clerical  celibacy, 
private  masses,  auricular   confession,  legendary  traditions 


and  relies 
the  main, 
hold  that 
iiich  tran- 
ne  taking 
:isni. 


ARMENIANS. 


303 


monastic  vows,  and  the  exorbitant  power  of  the  church 
TJ.S  Confession  is  silent  on  the  doctrine  of  predest  nat  ^ 
This  IS  the  universal  standard  of  orthodox  dLinTlTZ 

tratl:h'     "^  ':  '^  ^"'^'^"«'  ^"  -^-^  -  -"orTaUv 
alteration  has  ever  been  made. 


H. 

I,  in  1530, 
inder  the 
d  prudent 
ounds  on 
lish  com- 
usted  the 
;s  of  Wit- 
Eleformed 
I  articles, 
Sultzbach 
ed  by  the 
delivered 
f  the  cel- 
igant  and 
been  ad- 
ity,  piety, 
le  leading 
if  Christ; 
1 ;  human 
ne  grace ; 
'  faith,  to 
me  of  its 
1  confute 
celibacy, 
raditions 


ARMENIANS. 

The  chief  point  of  separation  between  the  Armenians  on 
he  one  side,  and  the  Greeks  and  the  Panist^  nTlI    1 
..that  while  the  latter  believe  in  tt  naTut    nVt^  p^! 

tv  „r  Ch  "/' '''  '"'""  '^'^^^^  ^^^^  *^«  ^-^nity  and  divi" 
ity  of  Christ  were  so  united  as  to  form  but  one  nature    Z 

TnVt  ::  T  r^'  f  7^^«'-'  -unifying  sin^riXl 
Another  point  on  which  they  are  charged  with  heresy  by 
the  Papists  IS,  that  they  adhere  to  the  noL  that  the  Spirit 
proceeds  from  the  Father  only;  and  in  this  the  Greeks  C 

he?;:  7eT  ""rTy^'-  h^P-eeds  from  the  F: 
ther  and  the  Son.     In  other  respects,  the  Greeks  and  Arme- 

they  differ  somewhat  m  their  forms  and  modes  of  worshro 
Fo.  instance,  the  Greeks  make  the  sign  of  the  crZw  fh 
three  fingers  m  token  of  their  belief  in  the  doctrine  of  the 
obr::;:''^  ^^^^--ians  use  two  fingers,  and  the  Vac 

.U^^  ;f  ™»^^»«  hold  to  seven  sacraments,  like  the  Latins 
although  baptism,  confirmation,  and  extreme  unction  arl  a' 
performed  at  the  same  time;  and  the  forms  of  prCfor* 
confij-^^ation  and  extreme  unction  are  perfectly  intermLgled 
which  leads  one  to  suppose  that,  in  fact,  the  latter  sacraS 
does  not  exist  among  them,  except  in  name,  and  that  thL 
they  have  borrowed  from  the  Papists. 

Infants  arc  baptized  both  by  triple  immersion  and  pouring 
tvater  three  times  upon  the  head;  the  former  being  done! 


iJiJ 


li 


304 


ARMENIANS. 


B  nm 


as  their  books  assert,  in  reference  to  Chriflt's  having  been 
three  days  in  the  grave,  and  probably  suggested  by  the 
phrase  buried  with  him  in  baptism. 

The  latter  ceremony  they  derive  from  the  tradition  that, 
when  Christ  was  baptized,  he  stood  in  the  midst  of  Jordan, 
and  John  poured  water  from  his  hand  three  times  upon  hia 
head.  In  all  their  pictures  of  this  scene,  such  is  the  repre- 
sentation of  the  mode  of  our  Savior's  baptism.  Converted 
Jews,  or  Mahometans,  though  adults,  are  baptized  in  the 
same  manner. 

The  Armenians  acknowledge  sprinkling  as  a  lawful  mode 
of  baptism ;  for  they  receive  from  other  churches  those  that 
have  merely  been  sprinkled,  without  rebaptizing  them. 

They  believe  firmly  in  transubstantiation,  and  worship  the 
consecrated  elements  as  God. 

Unleavened  bread  is  used  in  the  sacrament,  and  the  bro- 
ken  pieces  of  bread  are  dipped  in  undiluted  wine,  and  thus 
given  to  the  people. 

The  latter,  however,  do  not  handle  it,  but  receive  it  into 
their  mouths  from  the  hands  of  the  priest.  They  suppose  it 
has  in  itself  a  sanctifying  and  saving  power.  The  Greeks,  in 
this  sacrament,  use  leavened  bread,  and  wine  mixed  with  water. 

The  Armenians  discard  the  Popish  doctrine  of  purgatory, 
but  yet,  most  inconsistently,  they  pray  for  the  dead. 

They  hold  to  confession  of  sins  to  the  priests,  who  impose 
penances  and  grant  absolution,  though  without  money,  and 
they  give  no  indulgences. 

They  pray  through  the  mediation  of  thn  vir  jin  Mary  ana 
other  saints.  The  belief  that  Mary  ,-  r  i.vayi^  a  virgin,  is  a 
point  of  very  high  importance  with  them ;  and  they  consider 
the  thought  of  her  having  given  birth  to  children  after  the 
birth  of  Christ,  as  in  the  highest  degree  derogatory  to  her 
character,  and  impious. 

Tl.tey  regard  baptism  and  regeneration  as  the  same  thing 
and  have  no  conception  of  any  spiritual  change ;  and  they 
Vnow  little  of  any  other  terms  of  salvation  than  penance,  the 
Lord's  supper,  fasting,  and  good  works  in  general. 


ng  been 
hy  the 

ion  thatj 
'  Jordan, 
upon  his 
he  repre- 
onverted 
i  in  the 

ful  mode 
tiose  that 
m. 
rship  the 

the  bro^ 
and  thua 

ire  it  into 
uppose  it 
rreeks,  in 
ith  water, 
urgatory, 

lO  impose 
)ney,  and 

lary  anti 
rgin,  is  a 
consider 
after  the 
ry  to  her 

tne  thing 
and  they 
ance,  the 


PRIMITIVE    METHODISTS  — NOV ATIAWS.  30d 

The  Armenians  are  strictly  Trinitarians  in  their  views 
holdmg  firmly  to  the  supreme  divinity  of  Christ,  and  the 
doctrine  of  atonement  for  sin;  though  their  viev^s  on  the 
latter  subject,  as  well  as  in  regard  to  faith  and  repentance 
are  some w  at  obscure.  They  say  that  Christ  died'Io  atone 
for  ongmal  sm,  and  that  actual  sin  is  to  be  washed  awuy  by 

are  prescribed  by  the  priests,  and  sometimes  consist  in  an 
offenng  of  money  to  the  church,  a  pilgrimage,  or  more  com" 

Zk'of  P  ?'     "^  T''"  ^'''''''  «'  '^^^»»«  ^he  whole 
book  of  Psalms  a  specified  number  of  times.    Faith  in  Chris! 
seerns  to  mean  but  litUe  more  than  believing  in  the  myst  " 
of  transubstantiation.-See  CoUman's  ChrUuan  AnH^um/s 

—    ^ i 


PRIMITIVE  METHODISTS. 

ihP^W  T  ^''™'  ""J""'^  '"  ^"«'"»*^'  ^^i<^h  ««<^e<led  from 

cL7.       T  L"  '"''•     '^'"'^  ''«"^'  fr«™  *he  Wesleyan" 

chiefly  m  church  government,  by  admitting  lay  representa. 

t.on      They  are  said  to  increase  rapidly.  Their  present 

number  is  about  seventy  thousand.  ^ 


NOVATIANS. 

An  heretical  sect  in  the  early  church,  which  derives  its 
name  from  Novatian,  an  heresiarch  of  the  third  century,  who 
was  ordained  a  priest  of  the  church  of  Rome,  and'  fter" 
wards  got  himself  clandestinely  consecrated  bish^  of  Rome 
by  three  weak  men,  upon  whom  he  had  imposed,  and  one  of' 
whom  afterwards  did  penance  for  h\.  «  >  ^"a  one  or 

np«      w«  penance  tor  his  concern  in  the  busi, 

iicsH.      He   was    novo*-    nni.« — i-j      j    .  •  i  -  — 

-  .1^.,.    ^uivinjvvjuuged  Dishop  of  Rome    but 
wa,  eondemned  and  excom,„«nica.ed.     He  rtill,  Z^.,^ 
JJ6  *        T 


306 


NESTORIANS. 


taught  his  doctrine,  and  became  the  head  of  the  party  tha* 
bore  his  name.  He  denied,  in  opposition  to  the  opinion  of 
the  church,  that  those  who  had  been  gnihy  of  idolatry  could 
he  again  r-iceived  by  the  church. 


rs : 


NESTORIANS. 


■f ' 


.  n 


1  '!■■' 


The  branch  of  the  Christian  church  known  by  this  name 
is  so  called  from  Nestorius,  a  patriarch  of  Constantinople, 
v/ho  was  born  in  Germanica,  a  city  of  Syria,  in  the  latter 
part  of  the  fourth  century.  He  was  educated  and  baptized 
at  Antioch,  and,  soon  after  his  baptism,  withdrew  to  a  mon- 
astery in  the  vicinity  of  that  city.  His  great  reputation  for 
eloquence,  and  the  regularity  of  his  life,  induced  the  emperor 
Theodosius  to  select  him  for  the  see  of  Constantinople ;  and 
he  was  consecrated  bishop  of  that  church  A.  D.  429.  He 
became  a  violent  persecutor  of  heretics ;  but,  because  he  fa- 
vored the  doctrine  of  his  friend  Anastasius,  that  "  the  virgin 
Mary  cannot  with  propriety  be  called  the  mother  of  God," 
he  was  anathematized  by  Cyril,  bishop  of  Alexandria,  who, 
in  his  turn,  was  anathematized  by  Nestorius.  In  the  council 
of  Ephesus,  A.  D.  431,  (the  third  General  Council  of  the 
church,)  at  which  Cyril  presided,  and  at  which  Nestorius 
was  not  present,  he  was  judged  and  condemned  without  being 
heard,  and  deprived  of  his  see.  He  then  retired  to  his  mon- 
astery, in  Antioch,  and  was  afterwards  banished  to  Petra,  in 
Arabia,  and  thence  to  Oasis,  in  Egypt,  where  he  died,  about 
A.  D.  435  or  439. 

The  decision  of  the  council  of  Ephesus  caused  many  dif- 
ficulties in  the  church ;  and  the  friends  of  Nestorius  carried 
his  doctrines  through  all  the  Oriental  provinces,  and  es- 
tablished numerous  congregations,  professing  an  invincible 
opposition  to  the  decrees  of  the  Ephesian  council.  Nestori- 
anism  spread  rapidly  over  the  East,  and  was  embraced  by  a 


NEST0RIAN3. 


30) 


^ge  number  of  the  oriental  bishops.  Barsumas,  bishop  of 
NisiK  abored  wuh  great  zeal  and  activity  to  procure  for 
the  Nestorzans  a  solid  and  permanent  footing  in  Persia;  and 

out  T'r  r  \r '"^'^^^'^  ^^^t  his  fame  eftended  thr  urh. 
out  the  East  He  established  a  school  at  Nisibis,  whtch 
became  very  famous,  and  from  which  issued  tho«e  Nesto! 
abro.r.r         '  '"  '^''  '"^  '^'  ^""°^"'g  ^^"^"ries,  spread 

5!:":cr '''--''  ^''''  '^'-^  ^-^-  '»^- 

li Jail  tlltt'n ''"",'  'u  "^P^'^P^  ^"  '''  government, 
Ike  all  the  other  Oriental  churches.    Its  doctrines,  also,  are 

m  general,  the  same  with  those  of  those  churches  and  theJ 

cZT  Th  -T'*'  "   *'"^  P"^"^   ^-«^iP>  th«  Nicen'e 
creed.     Their  dzstrnguishi,g  doctrines  appear  to  be,  their 

believing  that  Mary  was  not  the  mother  of  Jesus  Christ," 

Orod,  but  only  as  man,  and  that  there  are,  consequently  two 

persons,  as  well  as  two  natures,  in  the  Son  of  God      This 

notion  was  looked  upon  in  the  earlier  ages  of  the 'church 

as  a  most  momentous  error;  but  it  has  in  later  times  been 

considered  more  as  an  error  of  words  than  of  doctrine;  and 

hat  the  error  of  Nestorius  was  in  the  words  he  employed 

Wh'rr  M  '"'•'""='  '''^''  '^^"  ^"  *h«  doctrine  itself 
Whi  e  the  Nestonans  believe  that  Christ  had  two  natures 
md  two  persons,  they  say  '«that  these  natures  and  persons  are 
so  closely  and  intimately  united,  that  they  have  but  one  as- 
pect.  "Now,  the  word  barsopa,  by  which  they  express  this 
aspect,  IS  precisely  of  the  same  signification  with  the  Greek 
word  rr^oau^no.,  which  signifies  a  person;  and  hence  it  is 
evident  that  they  attached  to  the  word  aspect  the  same  idea 
that  we  attach  to  the  word  person,  and  that  they  understood, 
by  the  word  person,  precisely  what  we  understand  by  tha 
term  nature."  ^ 

The  Nestorians,  of  all  the  Christian  churches  of  the  East 
have  been  the  most  careful  and  successful  in  avoiding  a  muL 
titude  of  superstitious  opinions  and  practices,  which  have  in- 
fected  the  Romish  and  many  Eastern  churches 


LlHi 


r? 


fi.'-  +,      ■      :) 


ri  I 


111 


308    HIGH    CHURCHMEN  — ANCIENT    COVENANT    OR 

Our  readers  are  referred  to  an  interesting  volume  recently 
published  by  Asahel  Grant,  M.  D,  in  which  is  contained 
strong  evidence  that  the  Nestorians  and  the  "Lost  Tribes" 
are  oue  people. 


HIGH-CHURCHMEN. 

A  TERM  first  given  to  the  Nonjurors,  who  refused  to  ac 
knowledge  William  III.  as  their  lawful  king,  and  who  had 
very  proud  notions  of  church  power;  but  it  is  now  commonly 
used  m  a  more  extensive  signification,  and  is  applied  to  all 
those  who,  though  far  from  being  Nonjurors,  yet  form  high 
conceptions  of  the  authority  and  jurisdiction  of  the  church. 


ANCIENT   AMERICAN   COVENANT   OR    CON- 
FESSION    OF    FAirH. 

Copy  of  the  frst  Covenant,  or  Confession  of  Faith,  of  the 
First  Church  in  Salem,  Massachusetts. 

The  first  ordination  to  the  pastoral  office,  and  the  first 
complete  organization  and  erection  of  a  Protestant  church 
m  North  America,  took  place  in    that  town,   in  the  year 
1629.  ^ 

THE  FIRST  COVENANT,  OR  CONFESSION  OF  FAITH,  OF  THE 
FIRST  CHURCH  IN  SALEM. 

"We  covenant  with  our  Lord,  and  one  with  another,  and 
we  do  bind  ourselves,  in  the  presence  of  God,  to  walk  to- 
gether in  all  his  ways,  according  as  he  is  pleased  to  reveal 
himself  unto  us  in  his  blessed  word  of  truth;   and  do  ex- 


OR 

le  recently 

contained 

t  Tribes  " 


CONFESSION    OF    FAITH. 


309 


ed  to  ac- 
who  had 
lommonly 
led  to  all 
orm  high 
church. 


CON- 

^h  of  the 

the  first 
church, 
he  year 

OF  THE 

ler,  and 

k^alk  to- 

►  reveal 

do  ex- 


plicitly, in  the  name  and  fear  of  God,  profess  and  protest  to 
walk  as  followeth,  through  the  power  and  grace  of  our  Lord 
Jesus  Christ :  — . 

"  We  avouch  the  Lord  to  be  our  God,  and  ourselves  to  be 
his  people,  in  the  truth  and  simplicity  of  our  spirits. 

"We  give  ourselves  to  the  Lord  Jesus  Christ,  and  the 
word  of  his  grace,  for  the  teaching,  ruling,  and  sanctifying 
of  us  m  matters  of  worship  and  conversation,  resolving  to 
cleave  unto  him  alone  for  life  and  glory,  and  to  reject  all 
contrary  ways,  canons,  and  constitutions  of  men  in  his 
worship. 

"We  promise  to  walk  with  our  brethren,  with  all  .watch- 
fulness and  tenderness,  avoiding  jealousies  and  suspicions, 
backbitings,  censurings,  provokings,  secret  risings  of  spirit 
against  them ;  but,  in  all  offences,  to  follow  the  rule  of  our 
Lord  Jesus,  and  to  bear  and  forbear,  give  and  forgive,  as  he 
hath  taught  us. 

"  In  public  or  private,  we  will  willingly  do  nothing  to  the 
offence  of  the  church,  but  will  be  willing  to  take  advice  for 
ourselves  and  ours,  as  occasion  shall  be  presented. 

"  We  will  not,  in  the  congregation,  be  forward,  either  to 
show  our  own  gifts  and  parts  in  speaking  or  scrupling,  or 
there  discover  the  weakness  or  failings  of  our  brethren  •  but 
attend  an  orderly  call  thereunto,  knowing  how  much  the 
Lord  may  be  dishonored,  and  his  gospel,  and  the  profession 
of  It,  slighted  by  our  distempers  and  weaknesses  in  public 

"  We  bind  ourselves  to  study  the  advancement  of  the  gos- 
pel  in  all  truth  and  peace,  both  in  regard  to  those  that  are 
withm  or  without;  no  way  slighting  our  sister  churches,  but 
using  their  counsel,  as  need  shall  be ;  not  laying  a  stumbling- 
block  before  any,  no,  not  the  Lidians,  whose  good  we  desire 
to  promote;  and  so  to  converse,  as  we  may  avoid  the  very 
appearance  of  evil. 

"  We  do  hereby  promise  to  carry  ourselves  in  all  lawful 
obedience  to  those  that  are  over  us,  in  church  or  common- 
wealth,  knowing  how  well  pleasing  it  will  be  to  the  Lord, 


m 


■ "  ! 
I 

I 
( 


m 


fr 


M 


^11 

■'.) 


W   H 


310 


ANCIKNT    COVENANT. 


tiiat  they  should  Ii 

"<><  grieving  their  "ili'rZufr"'- '"  "•'"  P'»«''  "-^  «»" 
■'  Wo  resolve  to  L.7        ^    ""  '"«g"'arilies. 

''-'-.,!,,«:  rrriZ:^:';''':'"''  ^"  ""•'«'■ 

nor  will  „e  deal  hardly  or  oDDr.        ,        ^'"*  "''  ""J'  ««=i 
are  the  Lord's  steward!.     °PP''*'"«'J'  «">  «»y.  whereio  -.e 

ol.iXTarfervt^thekn''"^''''"   °'""'^'  '»  '"<=h  our 
'ha.  they  „a,  seTve  ht.  "I  'f  H°'  ?"'  '""  "'  '"'  "" 
-trength  of  „„r  own,  faJb    th^        .  i""'"'  """  ""^  W 
»■«  desire  may  sprtakl!  tL  ^''"'''  "'"««  "ood 

name "  '    '^ '""''  ""'  »"  eovenant,  made  in  hi« 

(4      rill  y 

"hich  all  gc^Vh^istirnr„Te"  rvT  "  '''™'"'  ^"''"-  "'" 
of  time,  will  be  able  to  sX„be  L  ""'™' '°  ""^  «»<' 

"^le  or  touching  simplicUr„L    .'^"'  '»"«''.- -"ritten  in  « 

and  containing  fen.imtr;w;hjrf:^^"  '""'^''«'. 
every  amiable  and  pious  hear,  ,  f   "  ""  *''"1"«'"  •>/ 

'o  unite  the  whole  church  "'71    '""""^  '"""  ">e  bond 

<='.-oh  of  the  redeemedt  hea?;'''  ?h"T'''"  ""''^  '"« 
"ell    be    adopted    by  all    cT  Covenant  might 

o''"rehes;    and  it  will  L^eTTr^'    ""*   '"'"'^'an' 

Petuate   the  fame,   and  render  „         ""'  """  S'"^'  P«'- 

ra-cs  H.u„..s^,  therSr^ '^rtr-  ^ 

*  See  BiooBAPHicAi  Sketches. 


places,  by  our 
lies. 

rd  in  ourpar- 

of  any  state ; 

Y*  wherein  "/e 

to  teach  our 
d  of  his  wiJJ, 
not  by  any 
whose  blood 
nade  in  his 


divine,  "to 
i>  to  the  end 
written  in  a 
'n  equaJIed, 
eloquent  by 
n  the  bond 
'  unite  the 
nant  might 

Protestant 
:^ory,  per- 

;mory,  of 

>  * 


311 


STATISTICS   OF  CHURCHES. 


BAPTISTS. 

Th.  followingr  table,  from  the  BapUst  Reffister  of  1S49        uu- 
the  Btatistics  of  the  Reffular  op  Aa».  •  .!,  „  ^""^'  °^  ^842,  exhibit* 
light: ~  ^         *"  Associated  Baptists  in  a  perspicuous 

CHURCHES,    MINISTERS,    &,C. 


Maine, 

New  Hampshire, 

Vermont,   .... 

Massachusetts, 

Rhode  Island, 

Connecticut, 

New  York,  . 

New  Jersey, 

Pennsylvania, 

Delaware, 

Marj^land, 

Virginia,  . 

North  Carolina, 

South  Carolina, 

Georgia, 

Alabama, 

Mississippi, 

Louisiana,t 

Arkansas,  . 

Tennessee, 

Kentucky, 

Ohio, 

Indiana,  . . 
Illinois,  . . . 
Missouri, . . 
Michigan,  . 

Iowa, 

Wisconsin, , 

British  Provinces, 


10950 
2r>0!)2 
5I%- 
112(36 
82300 
6716 
20983 
32G 
1710 
57390 
26169 
34092 
44022 
25084 
6050 
288 
798 
30879 
47325 
22333 
18198 
11408 
llOIO 
6276 
382 
3H5 
37127 


.  573702 

Ne*w'Yo?k  AS,'„'^iiL";"'^'"''  «"'^  ^«  -embers,  in  this  atato.  are  included  in  the 
.ippi  mZSZI  '"'"""'"•  "''  ^^'  •"-'»'-''.  in  thi.  ,tatc,  are  included  in  the  Mi.i., 


312 


STATISTICS    OF    CIIUKCIIES. 


■P»! 


F3' 


r»» 


♦  r. 


1 1 


Publications.  —  Quarterly:  Christian  Review,  Boston,  Maaa. — 
Monthly:  Missionary  Magazine,  Boston,  Mass.;  Sabbath  School  Treas' 
ury,  Boston,  Mass.;  Mother's  Monthly  Journal,  Utica,  N.  Y.;  Sabbath 
School  Gleaner,  Philadelphia,  Pa.;  Baptist  Memorial,  N.  Y.;  Michigan 
Christian  Herald,  Detroit,  Mich.  —  Semi-Montiily  :  The  licgistcr, 
Montreal,  Ca. ;  Baptist  Library,  Lexington,  N.  Y.  —  Weekly:  Zi- 
on's  Advocate,  Portland,  Me. ;  JV.  //.  Baptist  Register,  Concord,  N.  H  ; 
Vermont  Telegraph,  Brandon,  Vt. ;  Vermont  Baptist  Journal,  Middle- 
bury,  Vt. ;  Christian  Watchman,  Boston,  Mass. ;  Christian  Reflector, 
Boston,  Mass. ;  Christian  Secretary,  Hartford,  Ct. ;  JV*.  Y.  Baptist 
Register,  Utica,  N.  Y. ;  Baptist  Advocate,  New  York,  N.  Y. ;  Baptist 
Record,  Philadelphia,  Pa. ;  Religious  Herald,  Richmond,  Va. ;  The 
Truth,  Morristown,  Pa. ;  Christian  Index,  Penfield,  Ga. ;  Banner  and 
Pioneer,  Louisville,  Ky.;  Cross  and  Journal,  Columbus,  Ohio; 
Christian  Messenger,  Halifax,  N.  S. 


FREE-WILL  BAPTISTS. 


)    * 


This  denomination  of  Baptists  have  in  their  connection  nine  hun- 
dred and  eighty-one  churches,  six  hundred  and  forty-seven  ordained 
ministers,  one  hundred  and  seventy-two  licensed  preachers,  forty- 
seven  thousand  two  hundred  and  seventeen  communicants,  eighty- 
eeven  quarterly  and  fourteen  yearly  meetings.  Of  this  number  of 
members,  thirty-five  thousand  two  hundred  and  eighty-seven  reside 
in  New  England  and  New  York.  They  are  most  numerous  in  Maine 
and  New  Hampshire. 

Publications,  &c.  —  There  are  two  periodicals  published  by  this 
denomination  at  Dover,  N.  H. :  the  Morning  Star,  a  weekly  paper, 
and  the  Sabbath  School  Repository,  published  monthly ;  also  the  Chris- 
tian  Soldier,  Providence,  R.  I.,  once  in  two  weeks. 

The  Free-Will  Baptists  have  several  benevolent  institutions  m  Maine, 
and  flourishing  seminaries  of  learning  at  Parsonsfield,  Me.,  Strafford, 
N.  H.,  Smithfield,  R.  I.,  and  at  Clinton  and  Varysburgh,  N.  Y. 

These  people  do  not  believe  in  the  doctrine  of  election  and  reproba- 
tion, as  taught  by  Calvin,  and  invite  to  the  Lord's  table  all  evangelica. 
Christians  in  good  standing  in  their  churches. 


SEVENTH-DAY   BAPTISTS. 


This  people  have  in  the  United  States  about  forty-eight  churches, 
Ihirty-four  eiders,  twenty  licentiates,  and  five  thousanu  communicants, 


Boston,  Mass.  — 
ibath,  School  Treas- 
!a,  N.  Y.;  Sabbath 
,  N.  Y. ;  Michigan 
y :  The  Bcgistery 
—  Weekly:  Zi- 
,  Concord,  N.  H  ; 

Journal,  Middle- 
■hristian  Reflector, 
.;  JV.  Y.  Baptist 
k,  N.  Y. ;  Baptist 
imond,  Va. ;  The 
Ga. ;  Banner  and 
Dolumbus,    Ohio; 


lection  nine  hun- 
ty-seven  ordained 
preaciiers,  forty- 
unicants,  eighty- 
'  this  number  of 
»hty-seven  reside 
merous  in  Maine 

published  by  this 

a  weekly  paper, 

7 ;  also  the  Chris- 

itutions  in  Maine, 
d,  Me.,  Strafford, 
rgh,  N.  Y. 
tion  and  reproba- 
)le  all  evangelica. 


ir-eight  churches, 
lu  communicants, 


STAriSTICS    OF    CIIUnCHES.  313 

■n.«  three  ■'^soc-.hZZI!:^'^"''-,'^-    '''"''  »«  "'-<"-< 
comerence     Their  „„„  .     ^  "'=l«g«lion  .noually  in  eener.! 

general  :,J,XrX^^  Independent'  ThfyH  v 

'->ong  the  Jercs,  a  IvTan,  ^nZy'''' ''''  '"'"^'''^o- >>/ Christianity 

institution  of  leaVnin^ratD/Rnf'rrY'"'?:    •^''"  ''''^''^'' 
■tate,  having  several  tearhnr,       J  !     '  '  '*"*'  '^  '"  *  flourishing 

are  close  communLni^ts.         '    "'  "'""^  *"°  ''""^'^'^  -^-I"«-     They 


CHRISTIAN  CONNECTION. 


Thi«  denomination  of  Christianq  ««  <•      j  •      . 
the  Union,  and  in  Canada     rZ!  '"  "'  '^"^  ''"''  '" 

,    "'^  ""^  ^'^"*'^««  •^'«^<'«^er,  Jacksonville,  Illinois. 


CALVINISTIC  CONGREGATIONALISTS. 

So  late  as  the  year  1700,  eighty  rears  aftpr  f»,.  i     .,• 
gnms,  there  were,  in  all  the  New  Fn„l     ^c  "•*'"«  °^  ^^«  ^''^^ 

one  Episcopal  church,  no  Method^  chf ".  T'  '^'''  «^'"«'^'  '''^t 
of  Rhode  Island,  not  more  than  hllf  7  '  '"»''  "''^'^  ^'^^  "''«P^''>" 
that  time,  however,  ther"  were  one  hundl;"  H  ^'''"*  *''""'^^«-  ^* 
churches,  composed  of  eXrants  fro  "  f    '      '""T^  Congregational 

and  thirty  otlJrs  composXtnt^ed'Sar '  TbT  '^T"'^"^' 
the  descendants  of  the  earlv  «P.fi.      Tm       ,^       ^^^  ^'^^^  '"ass  of 

tionalists.  maintaining,  suLt^r^^^^  "^  ^°"^^^^- 

and  religious  faith  wLch  S  Itet^^^^^^^^^^  ^' '^l;"'^'^  °^^" 

and  country,  and  life,  to  n^aintain  and  peXetual'  ""''"'  '°™^' 

i«awTr:hrc;;rd.i^Ttn^^^^^^     -  ^-^-^'-^^ 

are  about  fourteen  hundred  and  fiL  ,  '  '"f  "T"^^™  ^'^^^  ^'^"^ 
government  adopted  by  sole "f  thl' •  "^''  '^'  ""'"'  "' '^''"^^ 
the  «^Plan  of  Union  "'Ji  h  pt'l  ."'  "  %T  ''^"^'  ""'''^'^  ""^ 
as  nearly  as  can  be  "asce  tainVn  C  r"'"  ^^'"'^  '^""'^'^  ^^^^^^i^ 
thousan/communlants  '      °"'  °"'  '""'"''"^  ''"'^  "'"^^J^-^^^ 

27 


314 


STATISTICS    Ok'    CHURCHES. 


FT» 


'-'R 


Recently,  ■ymploms  of  dissatisfaction  with  the  "  Plan  of  Union 
have  extensively  developed  themselves,  particularly  in  New  York, 
Ohio,  Missouri,  Illinois,  Wisconsin,  and  Iowa;  and  the  probability 
now  is,  that  a  pure  Congregational  mode  of  church  government  will 
■oon  be  generally  adopted  by  the  descendants  of  New  England  Con- 
gregationalists,  who  are  scattered  over  the  great  West. 

These  Congregational  churches  are  more  particularly  denominated 
Orthodox  than  any  other  churches  in  the  United  States,  and  adhere 
to  the  doctrines  of  Calvin  or  Hopkins. 

Publications.  —  The  Orthodox  Congregationalists  publish  a  great 
number  of  periodicals,  the  principal  of  whicii  are  the  Boston  Recorder, 
the  JVew  England  Puritan,  Boston,  Mass.;  the  Christian  Mirror, 
Portland,  Me.;  the  Congregational  Journal,  Concord,  N.  H.;  the  Ver- 
mont Chronicle,  Windsor,  Vt. ;  the  Congregational  Observer,  Hartford, 
Ct. ;  and  several  in  the  Western  States,  which  are  sustained  partly  by 
Congregationalists  and  partly  by  Presbyterians 


';:•  » 


DISCIPLES  OF  CHRIST. 

The  largest  number  of  this  denomination  is  found  in  the  region  of 
country  around  where  its  doctrines  were  first  propagated.    There  are, 
however,  societies  of  this  class  of  Christians  in  other  parts  of  the  coun 
try,  some  adopting,  and  others  rejecting,  its  views  on  baptism.     The 
total  number  in  the  United  States  is  about  one  hundred  and 
thousand. 

PoBLicATioNS.  The  Disciples  of  Christ  publish  a  periodical 
Millennial  Harbinger,  ai  Bethany,  Va.,  (edited  by  Campbell,  the  u 
er  of  the  sect,)  and  another,  the  Evangelist,  at  Carthage,  Ohio. 


fifty 


tha 


sr;i 


EPISCOPALIANS. 

Wi  have  already  given,  in  the  historical  account  of  the  Episcopal 
Church,  in  this  Country,  a  few  bvief  notices  of  its  condition;  and  we 
now  present  the  following  additional  statistics. 

LIST     OF     BISHOPS. 

It  being  the  essential  principle  of  Episcopacy,  that  legitimate  church 
authority  is  not  originated  by  voluntary  associations  of  men,  but  is  of 
Divine  origin,  derived  from  Christ,  and  transmitted  through  an  un- 
broken succession  of  Bishons,  who  trace  their  a">>ointrnent  tn  Him 
we  here  give  a  list  o*"  the  names  of  persons  Nho  constitute  such 
tuccessiom. 


"  Plan  of  Union 
rly  in  New  York, 
tnd  the  probability 
;h  government  will 
Vew  England  Con- 
est. 
ularly  denominated 

States,  and  adhere 

ists  publish  a  great 
e  Boston  Recorder^ 
Christian  Mirror^ 
■d,  N.  H.;  the  Ter- 
Observer,  Hartford, 
sustained  partly  by 


id  in  the  region  of 
gated.    There  are, 
r  parts  of  the  coun 
on  baptism.     The 
hundred  and  fifty 

k  a  periodical    tna 
MPBELL,  the  u 
hage,  Ohio. 


,t  of  the  Episcopal 
condition ;  and  we 


;  legitimate  church 
of  men,  but  is  of 
id  through  an  an- 
iointrnent  to  Him, 
10  constitute  such 


STATISTICS    OF    CHURCHES 
Ordbr  or  Episcopal  Successiow. 


aia 


A.D. 

JESUS  CHRIST 
44.     St.  Peter  and  St. 

at  Rome. 
C6.     Linus. 
Bl.     Anacletus 
91 .     Clement. 
102.     Euarestus. 
111.    Alexander. 
121.     Sixtus  I. 
ITO.     Telesphorus. 
141.     HyginuB. 
144.     Pius. 
15&.     Anicetui. 
1G8.     Soter. 
176.     EleutheriuB. 
193.     Victor. 
201.    ZephyrinuB. 
218.     Callistus. 
224.     Urbanus. 
232.     Pontianus. 
238.    Anteius. 
238.     Fabianus. 
<i52.     Cornelius. 

254.  Lucius. 

255.  Stephanus. 
258.  Sixtus  II. 
265.  Dionysius. 
270.  Felix  L 
275.  Eutychianus 
2S3.  Caius. 

296.  Marcellinus. 

304.  Marcellus. 

309.  Eusebius. 

311.  Miltiades. 

314.  Sylvester. 

336.  Marcus. 

337.  Julius. 
352.  Liberius. 
356.  Felix  II. 
366.  Damasus. 
385.  Siricius. 
398.  Anastasius  1 
402.  Inpocent. 


Paul 


A.D. 

417.     Zosimus. 

419.    Boniface  I. 

423.     Celcstine. 

434.     Sixtus  IIL 

443.     Leo  (the  Great.) 

464.     Hilary. 

4G8.     Simplicius. 

483.     Felix  IIL 

492.     Gelasius. 

496.     Anastasius  II. 

498.    Symmachui 

614.    Hormisdas. 

524.    John  I. 

526.     Felix  IV. 

530.    Boniface  II. 

532.    John  11. 

535.     Agapetua. 

537.     Silverius. 

540.     Virgilius, 

555.     Pelagius  J. 

560.    John  IIL 

574.     Benedictus. 

578.     Pelagius  11. 

590.     Gregory  (the  Gre  it ) 

596.    Augustine,   Missonarj 

Bishop  to  England. 
611.     Laurentiug 
619.    Melitus. 
624.     Justus. 
628.    Honorms. 
656.     Adeodatus 
668.    Theodore. 
692.     Brithwald. 
731.    Tatwyn,  or  Cadvyn 

735.  Egbright. 

736.  Nothelmus. 
742.    Cuthbert. 
759.    Bregwin. 
762.    Lambert. 
793.    Atheland. 
806.     W^ulfred. 
830.    Theologild. 
830.     Syred. 


316 

A.D 

831 

871, 
889, 

yi5. 

924. 

034. 

957. 

958. 

959. 

988. 

989. 

994. 
1006. 
1013. 
lOSO. 
1038. 
1050. 
1052. 
1070. 
1003. 
1114. 
1122. 

1138. 

1162. 

1173. 

1184. 

1191. 

1193. 

1207. 

1229. 

12.35. 

1244. 

1272. 

1278. 

1294. 

1313. 

1327. 

1333. 

1349. 


STATISTICS    OF    CHURCHliS. 


.     Ceolnoth. 
AthelreduB. 
Plegmund. 

Athehne. 
WolfJiehue 

Odo  Severus. 

Elfin. 

Brithelme. 

Dunstan. 

Ethelgarus. 

Siricius. 

Alfricus. 

.^Ifeagus. 

Livingus,  or  Elstan. 

Agelnoth. 

Eadsius,  or  Eadainus. 

Robert  Gemiticensis. 

Stigand. 

Lanfranc. 

Anselme. 

Rodolph,  or  Raphe. 

William  Corbel,  or  Cor- 

bois. 
Theobald. 
Thomas  a  Becket. 
Richard. 
Baldwin. 

Reginald  Fitz  Joceline. 
Hubert  Walter. 
Stephen  Langton. 
Richard  Weatherhead. 
Edmund. 
Boniface  III. 
Robert  Kilwarby 
John  Peckam. 
Robert  Winchelsey. 
Walter  Raynolds. 
Simon  Mepham. 
John  Stratford. 
Thomas  Bradwardin. 


A.D. 

1349. 

1366. 

1368. 

1375. 

1381. 

1396. 

1414. 

1443. 

1452. 

1454. 

1486. 

1501. 

1504. 

1521. 

1533. 

1536. 

1537. 

1559. 

1559. 

1577. 

1597. 

1609. 

1617. 

1621. 

1634. 

16G0. 

1674. 

1(177. 

1685. 

1715. 

1737. 

1749. 

1775. 

1792 

18J3 


Simon  Islippe. 
Simon  Langham. 
William  Wittlosey. 
Simon  Sudbury. 
William  Courtney. 

Thomas  Arundel. 

Henry  Chichley. 

John  Stafford. 

John  Kemp. 

Thomas  Bourchier. 

John  Morton. 

Henry  Dcane. 

William  Warham. 

John  Longland. 

Thomas  Cransier* 

Robert  Parfew. 

John  Hodgskins. 

Matthew  Parker. 

Edmund  Grindal, 

John  Whitgift. 

Richard  Bancroft, 

George  Abbott. 

George  Monteigne 
William  Laud. 
Matthew  Wren. 
Gilbert  Sheldon. 
Henry  Compton. 
William  Sancroft. 
Jonathan  Trelawney 
John  Potter, 
Thomas  Herring. 
Frederick  Cornwallia. 
John  Moore, 
Charles  Manners  Sutton. 
William    Howley,    (nots 
living.) 


1775,     John  Moore. 
1787.     William  White.* 
1811.    Alexander  V.  Griswolo. 


J^^t^szr— «r='rsrr:>^-- 


LS. 


STATISTICS    OF    CHURCHES. 


mon  Itilippe. 
iiion  Langham. 
illiam  Wittloaey. 
nun  Sudbury, 
illiaui  Courtney, 
oinas  Arundel, 
nry  Cliichley. 
in  Stafford, 
in  Kemp, 
oinas  Bourchier. 
in  Morton, 
nry  Dcane. 
Iliam  Warham. 
n  Longland. 

OMAH    CraNSIER* 

lert  Parfew. 
n  Hodgskins. 
;thew  Parker, 
nund  Grindal, 
n  Whitgift. 
:iard  Bancroft, 
irge  Abbott, 
rge  Monteigne 
liam  Laud, 
tliew  Wren, 
ert  Sheldon, 
ry  Compton. 
liam  Sancroft. 
ithan  Trelawney 
1  Potter, 
mas  Herring. 
Icrick  Comwallia. 
I  Moore. 

•leg  Manners  Sutton, 
iam  Howley,  (nota 
hig.) 


317 


? 


Moore. 

LIAM  White.* 
ander  V.  Griswolo. 


i  after  the  Reformation 
lish  and  American  fue> 


•J  784. 

•17d7. 

"J  787. 

*I790. 

•17!)2, 

*J795. 

•1797. 

•1797. 

•1801. 

•JS04. 

•1811. 

1811. 
*1812. 
•1814. 
*18I4. 
•1815. 
•1818. 

1819. 

1819. 
•1823. 

1827. 
1829. 
M630. 
1830. 
1831. 
1832. 
1832. 
1832. 
1832. 
1834. 
1835. 


1836. 
1838. 
1839. 
1840. 
1840. 
1841. 
1841. 


List  or  B.shop,  of  the:  Church  ,n  the  United  Statw. 

ThoM  with  an  asterisk  (♦)  are  decenied. 
Samuel  Seabury,  D.  D.,  Connecticut,  died,  1796. 
W.ll.am  White,  D.  D.,  Pennsylvania,  died,  1830. 
Saoiuel  Provoost,  D.  D.,  New  York,  died,  1815. 
James  Madison,  D.  D,  Virginia,  died,  1812. 
Thoinas  John  Claggett,  D.  D,  Maryland,  died,  1816. 
Ilobe.t  Snnth,  D.  D.,  South  Carolina,  died,  1801. 
Edward  Ba88,  D.  D.,  Massachusetts,  died,  1803. 
Abraham  Jarvis,  D.  D.,  Connecticut,  died,  1813. 
Benjaniin  Moore,  D.  D.,  New  York,  died,  1816. 
Samue   Parker,  D.  D.,  Massachusetts,  died,  1804 
John  Henry  Hobart,  D.  D.,  New  York,  died,  1830. 
Alexander  Viets  Griswold,  D.  D.,  Massachusetts. 
Theodore  Dehon,  D.  D.,  South  Carohna,  died,  1817. 
Richard  Channing  Moore,  D.  D.,  Virginia,  died,  1641. 
James  Kemp,  D.  D.,  Maryland,  died,  1827. 
John  Croes,  D.  D.,  New  Jersey,  died,  1832 
Nathaniel  Bowen,  D.  D.,  South  Carolina,  died,  1839. 
Philander  Chase,  D.  D.,  Illinois. 

Thomas  Church  Brownell,  D.  D.,  LL.  D.,  Connecticul. 
John  Stark  Ravenscroft,  D.  D.,  North  Carolina,  died.  1830 
Henry  Ustick  Onderdonk,  D.  D.,  Pennsylvania.         ' 
William  Meade,  D.  D.,  Virginia, 
William  Murray  Stone,  D.  D.,  Maryland,  died,  1838.   ' 
Benjamin  Tredwell  Onderdonk,  D.  D.,  New  York 
Lev,  SiUiman  Ives,  D.  D,  LL.  D.,  North  Carolina. 
John  Henry  Hopkins,  D.  D.,  Vermont. 
Benjamin  Bosworth  Smith,  D.  D.,  Kentucky. 
Charles  Pettit  Mcllvaine,  D.  D.,  Ohio. 
George  Washington  Doane,  D.  D.,  LL.  D.,  New  Jersey. 
James  Hervey  Otey,  D.  D.,  Tennessee. 
Jackson  Kemper    D.  D.,  Missionary  Bishop,  for  Wiscon-in. 

Iowa,  and  the  Indian  territory  North  of  Lat  364° 
Samuel  Allen  McCoskry,  D.  D.,  Michigan 
Leonidas  Polk,  D.  D.,  Louisiana. 

William  Heathcote  De  Lancey,  D.  D.,  Western  New  York 
Christopher  Edwards  Gadsden,  D.  D.,  South  Carolina.        * 
William  Rollinson  Whittingham,  D.  D.,  Maryland 
Stephen  Elliott,  jun.,  D.  D.,  Georgia. 
Alfred  Lee,  D.  D.,  Delaware. 


27 


318 


STATISTICS    OF    CHUUCUKS. 


The   followinjf  table  contuirn   the  utatinticii  ol  thia  Church  in  Ui« 
United  States :  -— 


^i 

;■     »:^: 

1   'Ij 

Maino, 

New  llumpiihire, 

Vermont, 

MaHsachuMcttfl, 

Hhode  Itiland, 

Connecticut,  ......... 

New  York, 

Western  New  York,  . . 

New  Jersey, 

Pennsylvania,. ..    ... . 

Delaware, 

Maryland, 

Virginia, 

North  Carolina, 

South  Carolina, 

Georgia, 

Louisiana, 

Alabama, , ,. 

Mississippi, 

Tennessee, 

Arkansas, , 

Kentucky, , 

Ohio, , 

Illinois, 

Michigan, 

Indiana, 

Missouri, 

Iowa, 

Wisconsin, 

Florida, 


Dioroaci. 


Bithopi. 


Clergy. 


I        30 


20 


4!) 

ua 

106 

101 

42 

107 

10 

81 

94 

30 

47 

9 

7 

11 

7 

13 

3 

21 

58 

9 

19 

17 

16 

3 

8 

4 


1114 


The  Dioceses  of  Maine,  New  Hampshire,  Massachusetts,  and  Rhode 
Island,  are  under  the  charge  of  the  same  Bishop.  Indiana  and  Mis- 
souri are  under  the  charge  of  the  Missionary  Bishop  for  Wisconsin, 
Iowa,  and  the  Indian  territory  North  of  Lat.  3Gh°.  Alabama  is  under 
the  charge  of  the  Bishop  of  Louisiana.  Mississippi  and  Arkansas  are 
under  the  charge  of  the  Bishop  of  Tennessee. 

In  the  British  American  Provinces  and  Islands,  there  are  six  dioceses, 
containing  six  Bishops,  and  454  other  clergymen. 

There  are  numerous  local  Societies  for  religious  purposes,  in  every 
Diocese. 

Pkriodical    Publications.  — Weekly-    The    Churchman,    New 
York ;   Gospel  Messenger,  Utica  ;   Gospel  Messenger  and  Southern  Epis- 
ropal  Register,  Charleston,  S.  C. ;  Episcopal  Recorder,  Philadelphia 
tmUhcrn  Churchwan,  Alexandria,  D.  C. ;    Christian   Witness,  Boston, 
Western  Episcopal  Observer,  Cincinnati,  Ohio;  Banner  of  the  Cross, 


thii  Church  in  Ui« 


Biihopi. 

Cl.rgy. 

7 

'i 

4!) 

iH\ 

«JJi 

IJHJ 

101 

42 

107 

10 

81 

J»4 

30 

47 

9 

7 

11 

7 

13 

3 

21 

58 

9 

19 

17 

1 

16 
3 

8 

4 

20 

1114 

msetts,  and  Rhode 
Indiana  and  Mis- 
Dp  for  Wisconsin, 
Alabama  is  under 
and  Arkansas  are 

re  are  six  dioceses, 

purposes,  in  every 

Churchman,    New 
md  Southern  Ejiis- 
der,  Philadelphia 
Witness,  Boston, 
jner  of  the  Cross, 


STATISTICS    or    CIIIJRCIIES. 


319 


Philadelphia;  Practical  Christian  and  Church  Chronicle.  New  lluvn 
U.-MoNTHLV:  Journal  of  Christian  Education,  New  YoV  TkU 
dren's  Mastaiine  Now  V«i.w .    v  ■  ■.     e  ,.      ■         '  "orJi,    thU 

Htcord,  Flur.";,  N  Y  '     '        "^  '^"""'"'  "^'^  ^°"''  ^*«-* 


FRIENDS. 


JEWS. 

tho^usa?d""S::?'"^  "  ^'^  ^"'^^^  ^"^'^^  •«  ^-"'"'^t^d  at  about  four 

York  JhilaZ  7  T  ^r'^'^"''  '"  ^^^P°'*'  ^-  J-'^he  cities  of  New 
York,  Ph.ladelphm,  Charleston,  S.  C,  and  in  other  parts  of  the  country 
The.r  mode  of  worship  is  exceedingly  interesting,  'with  regard  to  U^ 
nuu^,er  o    th.s  people  in  the  world,  Blackwood!  Magazine  C:- 

1  he  statist.cs  of  the  Jewish  population  are  among  the  most  singular 
c  rcumstances  of  this  most  singular  of  all  people^   Unir  all  u" 
cala,„,t.es  and  d.spersions,  they  seem  to  have  remained  at  nea  ly  tl  e 
a,„e  amount  as  m  the  days  of  David  and  Solomon  -  never  much  mo  a 
"prosperity,  never  much  less  after  ages  of  suffering.     NothTn' "  ke 
tins  has  occurred  m  the  history  of  any  other  race  ;  Europe  in  "fn  rd 
havmg  doubled  .ts  population  within  the  last  hundred  years,  and  En. 
land  neaHy  tr,pled  hers  within  the  last  half  century;  the  pr  portion"^ 
Amenca  bemg  still  more  rapid,  and  the  world  crowding  in  a  con  sarUlv 
.ncreasmg  ratio.      Yet  the  Jews  seem  to  stand  still  fn  this "    t     n^d' 
genera  n.ove„,ent.     The  populatio.  of  Judea,  in  its  most  p  hny  d^ys 
probably  d.d  not  exceed,  if  it  reached,  four  millions.     The  nu„S 
who  entered  Palestine  from  the  wilderness,  were  evidently  not  much 
more  than  tnreo;  and  their  census,  according  to  the  German    tZs 
who  are  generally  considered  to  be  exne.t.  if  no-.  pe„!v  "he  -!^^^ 
t)KU  of  the  people  under  Moses-about  th're'e  minion''  "^'  " 

On  the  above,  Judge  Noah,  of  New  York,  a  learned  Jev;,  ren.arks  ^ 


r 


i 


i  .1 
i    i 


'    i 


3'20 


STATISTICS    OF    CHURCHES. 


"  We  apprehend  there  is  some  error  in  the  above  statlstica,  and  tliat 
the  number  of  Jews  throughout  the  world  may  be  estimated  at  nearer 
■ix  millions  than  three.  There  are  more  than  a  million  in  Poland  and 
Kussia ;  in  all  Asia,  there  are  full  two  millions ;  half  a  million  in  Aus- 
tria; in  the  Barbary  States  and  Africa,  a  million;  in  all  Europe,  two 
millions  and  a  half.  We  do  not  think,  during  the  most  splendid  periods 
of  .Jewish  history,  that  they  ever  exceeded  four  millions ;  but  then  their 
colonies  and  countries  held  tributary  in  Europe  and  Asia,  amounted  to 
many  millions  more.  For  example,  at  one  period  all  Spain  paid  tribute 
to  King  Solomon;  and  all  Spain  and  Portugal,  at  this  day,  are  descend- 
ants of  the  Jews  and  Moors ;  and  there  are  many  thousands  of  Jews, 
in  both  those  countries,  now  adhering  in  secret  to  the  ancient  faith  of 
their  fathers,  while  outwardly  professing  the  Catholic  religion.  All  the 
familiar  Spanish  and  Portuguese  names  —  Lopez,  Mendez,  Carvalho, 
Fonseca,  Rodrigues,  Peirara,  Azavedo,  Montefiores,  &c.  &c.  — are  of 
Jewish  origin.  Their  numbers,  therefore,  will  never  be  accurately 
known  until  the  restoration,  when  thousands  who,  from  convenience 
and  pride,  and  some  from  apprehension,  conceal  their  religion,  will  be 
most  eager  to  avow  it  when  their  nation  takes  rank  among  the  gov- 
ernments of  the  earth." 


LUTHERANS. 

The  government  of  the  Lutherans  is  somewhat  singular.  Where  it  is 
established  by  law,  the  supreme  head  of  the  state  is  also  supreme  head 
of  the  church.  They  have  bishops,  but  no  diocesan  -;piscopacy,  except 
in  Denmark  and  Sweden.  These  are  called  superintendents  in  Ger 
many,  and  presidents  in  the  United  States.  There  is  but  one  arch- 
bishop, and  he  is  the  primate  of  Sweden. 

They  have  in  the  United  States  about  one  thousand  churches,  four 
hundred  ministers,  seventy  thousand  communing  members,  and  about 
one  hundred  and  forty  thousand  which  do  not  commune. 

Edocatiow,  &c.  — They  have  a  college,  located  at  Gettysburg,  Pa., 
and  several  academies  in  different  parts  of  the  country ;  also  four  the 
ological  seminaries,  located  at  Gettysburg,  Pa. ;  Columbus,  Ohio ;  Lex 
ington,  S.  C. ;  Hartwich,  N.  Y. ,  a  fifth  is  contemplated  in  Indiana. 
Their  different  education  societies  support  about  eighty  beneficiaries, 
preparing  for  the  ministry,  at  an  expense  of  one  hundred  dollars  each, 
annually.     The  Lutheran  Observer  is  published  weekly,  at  Baltimore. 

The  Lutherans  are  one  of  the  most  numerous  sects  of  Christians  in 
the  world.  The  whole  number  in  Europe  is  estimated  at  twenty-seven 
millions,  embracing  seventeen  reigning  sovereigns.  This  estimate,  of 
course,  includes  the  Moravians, 


i. 


STATISTICS    or    CHURCHES. 


321 


}  statistics,  and  t)ia1 
estimated  at  nearer 
illion  in  Poland  and 
ilf  a  million  in  Aus* 

in  all  Europe,  two 
lost  splendid  periods 
lions ;  but  then  their 
i  Asia,  amounted  to 
,11  Spain  paid  tribute 
lis  day,  are  descend- 
thousands  of  Jews, 
the  ancient  faith  of 
lie  religion.    All  the 

Mendez,  Carvalho, 
,  &c.  &c.  —  are  of 
lever  be  accurately 
>,  from  convenience 
leir  religion,  will  be 
nk  among  the  gov* 


PROTESTANT  METHODISTS. 


ingular.   Where  it  is 
s  also  supreme  head 
I  -;pi8copacy,  except 
irintendents  in  Ger 
re  is  but  one  arch- 

iand  churches,  four 
nembers,  and  about 
tnune. 

at  Gettysburg,  Pa., 
ntry ;  also  four  the 
lumbus,  Ohio ;  Lex 
iplated  in  Indiana. 
;ighty  beneficiaries, 
mdred  dollars  each, 
ekly,  at  Baltimore, 
cts  of  Christians  \a 
ted  at  twenty-seven 
This  estimate,  of 


States"   itnl  '^,T^  "  Tf  ^  "''"''^'"^'  ^^P^*''^"^  -  the  middle 

This  class  of  Christians  have  twenty-one  annual  conferences  iu  a. 
many  states;  nearly  four  hundred  travelling,  and  a  large  number  of 
unsta  .onea  m.nisters.  They  have  a  generaf 'conferencefwhTcr  meet, 
once  m  four  years,  consisting  of  two  delegates  from  eiery  thousand 

Vntl'Jo^s  "^.^'""^ ----j-t«  «  about  sixty-five  thoufand. 
PUBLICATIONS.    The  Protestant  Methodists  support  four  relii^iou-' 


METHODISTS. 

The  population  of  all  denominations  of  Methodists  in  the  United 
States  exceeds  three  millions.  tinited 

Publications. -The  Christian  Mvocate  and  Jovmol  1V»«,  v  u 
c.ty;  Zion's  Herald  and  Wcsleyan  Journal  Boston  m'  J  \°'^ 
Advocate,  Auburn    N    Y  •    cLZ         T'  '  ^^'^^  •^'"•'A«'-» 

lenn.;  PUtsburg  Christian  Mvocate,  ^iiishnrsT  P«  .   w   *    '  ^';:°";  "/*^» 
^ate.  and  the  a.istian  ..olo^i.,  r^m^aVpl^^TrCirn:: 

rJ^Z'  N  "'^7"^"''''^  ^^  '^'  denomination,  Ihe  ^e^A.^/..  Q^,,e,Zv 

^j  ^./.o. ..«..,  (semi  Jnth?;:)S::YS  cirsiivw 

In  the  Methodist  church  in  Canada,  are  two  weekly  newspapers 
VIZ ,  Christian  Guardian,  Toronto  \]  C  -  Th.  it  i  "^^^^Pf  P"" 
real,  L.  C.  *"ronio,    u.   t..,    2%e    Wcsleyan,   Mont 

EnTr™  !n."^u""/''  °f  the  Annual  Conferences  of  the  Methodist 
Ep.scopal  Church,  for  the  Year  1840,"  we  copy  Uie  followingti^:  1 


u 


i  '.i.    ii 


In 
'I 


i      ' 


.;         i 


323 


STATISTICS    OF    CHURCHES. 
CONFERENCES,   MINISTERS,   &C. 


Conferences. 


Troy 

New  England,.. 
New  Hampshire, 

Pittsburg, 

Maine, 

Black  River. ... 

Erie 

Oneida 

Michigan, 

Rock  River, .... 

Genesee, 

North  Ohio, .... 

Ohio, 

Illinois, 

Missouri, 

Kentucky, 

Tennessee,    .... 

Indiana, 

Memphis, 

Arkansas, , 

Holston, , 

Mississippi,  . ... , 
North  Carolina,., 

Texas, 

Alabama, 

South  Carolina,., 

Virginia, 

Georgia, 

Baltimore, 

Philadelphia,  . . . , 

New  Jersey, 

New  York, 

Liberia  Mission,  , 

Total,  1840, 

Total,  1842 


Whites. 


24,488 
22,311) 
20,084 
35,27G 
22,359 
15,908 
17,860 
22,909 
11,308 

6,519 
27,931 
23,594 
53,621 
24,607 
12,i^ 
30,679 
21,675 
52,208 
12,497 

4,228 
25,902 

8,433 
15,983 

1,623 
19,491 
26,945 
21,841 
28,868 
42,789 
35,094 
22,733 
36,284 


748,442 


Colored. 


796,495 


78 
2:35 

474 

27 

50 

65 

12 

21 

60 

91 

662 

80 

1,224 

6,321 

4,405 

407 

1,995 

725 

2,420 

4,178 

4,480 

230 

5,821 

30,481 

3,086 

9,989 

13,004 

8,778 

542 

405 

922 


102,158 


Indians. 


87 
45 

213 


382 


1,524 
67 


2,318 


107,251 1    2,617 


Total 

Com. 


24,5(16 
22,554 
20,084 
;i5,750 
22,359 
15,935 
17,910 
22,974 
11.407 

6;585 
27,981 
23,898 
54,283 
24,687 
13,992 
37,000 
26,080 
52,615 
14,492 

6,479 
26,322 
12,678 
20,463 

1,853 
25,312 
57,426 
24,927 
38,857 
56,693 
43,872 
23,275 
30,089 
922 


852,918 
906,363 


Trrvv. 

Loca, 

Prs. 

V:». 

144 

119 

157 

12a 

151 

137 

136 

17a 

145 

179 

96 

154 

107 

185 

142 

197 

74 

116 

75 

108 

162 

211 

95 

150 

168 

400 

103 

435 

66 

177 

114 

260 

95 

298 

156 

418 

69 

183 

41 

81 

68 

304 

81 

165 

61 

116 

19 

25 

87 

102 

243 

94 

158 

127 

386 

182 

261 

128 

237 

108 

156 

215 

236 

19 

3,587 

6,393 

3,*-46 

7,125 

PRESBYTERIANS. 


i      1 


The  Prottstant  faith  was  introduced  into  Scotland  about  1527;  ari6 
about  1592  Andrew  Melville  effected  the  introduction  of  the  Presbyte 
rian  form  of  church  polity.    This  form,  through  much  persecution, 
srsd  evpn  hlnndshed,  has  hr-en  maintained  ever  since.     It3  creed  is 
ralvinistic.    This  church  has  nearly  a  thousand  ministers,  and  about 


Trav. 

Loca. 

Prs. 

V:». 

144 

119 

IW 

12(1 

151 

137 

13(; 

17a 

145 

179 

f)6 

154 

107 

185 

142 

197 

74 

116 

75 

108 

162 

211 

95 

150 

1«8 

400 

103 

435 

66 

177 

114 

260 

95 

298 

156 

418 

69 

183 

41 

81 

68 

304 

81 

165 

61 

116 

19 

25 

87 

102 

243 

94 

158 

127 

386 

182 

261 

128 

237 

108 

156 

215 

236 

19 

3,587 

6,393 

3,*-46 

7,125 

d  about  1527;  ano 
n  of  the  Presb^^te 
nuch  persecution, 
nee.     its  efeed  is 
inisters,  and  about 


STATISTICS    or    CHURCHES. 


323 


I 


»ne  m.lnon  five  hundred  thousand  church  membera.  It  is  the  estab 
hshed  reI.g.on  of  Scotland,  sustained  b,  law.  There  are  al.o  sev  ra 
bodies  of  dissenting  Presbyterians  in  Scotland. 

Presbyterianism  was  first  introduced  into  England  by  those  Chris, 
tians  who  returned  from  Frankfort,  after  the  death  of  ^Queen  Ma'y 
For  a  time,  it  flourished,  but  at  length  lapsed  into  Socinianism.    Th  re 
are,  however,  a  few  churches  in  England  still  pure,  which  are  in  fel 
lowship  with  the  Scotch  Presbyterians.  '« 'n  lei 

the^vl''nr'Ll"".K'^':'''.  "^'^"'^^'^  "'^^^^^^  •»  America  about 
the  year  1700,  and  is  the  offspring  of  the  church  of  Scotland.    Its  first 

The  first  church  of  this  order  was  organized  in  Philadelphia,  1703. 
he  first  presbytery,  1704,  and  the  first  synod  in  1716.     Sinie  tha 
time,  they  have  steadily  increased,  and  their  number  in  1840  was 
ninety-six    presbyteries,  twelve  hundred    and  thirty-two    ministers 
eighteen  hundred  and  twenty-three  churches,  and  one  hundred  and 
fifty-two  thousand  four  hundred  and  fifty-one  communicants. 

The  Presbyterians  are  found  chiefly  in  the  Middle,  Western,  and 
Southern  States.  The  number  of  people  attached  to  this  form  of  church 
government  m  the  United  States,  is  supposed  to  exceed  two  millions 

Education. -Within  the  bounds  of  the  church  there  are  thirteen 
theological  seminaries,  three  of  which  are  under  the  care  of  the  General 
Assembly.     They  have  a  board  of  education,  which  has  about  four 
hundred  young  men  in  training  for  the  ministry. 
The  Calvinistic  publications  announce  their  sentiments. 

In  1837,  a  division  arose  in  the  Presbyterian  church,  into  Old  an  J 
New  Schools,  m  consequence  of  variant  views  of  doctrine  and  disci- 

S'"';.  1  r;  °^*^'  ^'^  ^'^""'^  ""''^  exscinded,  or  cut  off,  from 
the  old  church,  but  still  claim  to  be  the  General  Assembly  of  the  Pres- 
byterian  church.  Unfortunately,  the  difficulty  is  not  settled ;  we  can- 
not,  therefore,  give  the  strength  of  the  parties. 

OTHER    PRESBYTERIAN    COMMUNITIES. 
The  Associate  Presbyterians  have  about  one  hundred  ministers,  one 
hundred  and  ninety  congregations,  and  twenty  thousand  communi- 
cants.   They  are  principally  found  south  and  west  of  the   Hudson 
Kiver. 

•  Tu^  ^^f"""ed  Presbyterians,  or  Covenanters,  are  located  principally 
in  Ohio.  They  have  about  thirty  ministers,  fiftv  comrrpirotions  and 
lour  thousand  communicants.  '       ''        "    "        "* 


tm 


:i 


324 


STATISTICS    OF    CHUHCHES. 


The  Associate  Reformed  have  about  one  hundred  and  twenty-fiva 
ministers,  more  than  two  hundred   congregations,  and  about  fifteen 
thousand  communicants.    They  are  located  principally  in  Pennsyl 
vania. 


REFORMED  DUTCH   CHURCH. 

Thib  church  comprises  one  general  aynod,  and  two  particular 
Bynods;  one  at  New  York,  and  another  at  Albany.  The  two  synods 
comprise  eighteen  classes, about  two  hundred  ministers,  two  hundred 
churches,  twenty-seven  thousand  communicants,  and  a  population  of 
about  one  hundred  and  thirty  thousand.  This  denomination  of  Chris- 
tians is  found  almost  entirely  in  the  first  settlements  in  the  states  of 
New  York,  New  Jersey,  and  Pennsylvania. 

The  Christian  InteUigencer,  published  at  New  York,  advocates  the 
principles  of  this  church. 


ROMAN   CATHOLICS. 

This  denomination  is  spread  over  every  section  of  the  United  States 
and  the  British  Provinces.  They  form,  it  is  stated,  more  than  three 
fourths  of  the  population  of  the  Canadas.  They  are  also  found  in  large 
numbers  in  the  Provinces  of  Nova  Scotia  and  New  Brunswick.  In 
this  Union,  they  are  most  numerous  in  the  Middle  States ;  but  in  con- 
sequence of  the  great  influx  of  this  people  into  North  America,  and 
their  frequent  change  of  location,  it  is  utterly  impossible  to  state  their 
numbers,  in  each  state,  with  any  degree  of  accuracy.  Their  number 
in  the  United  States  is  variously  stated  from  five  hundred  thousand  to 
one  million  five  hundred  thousand.  Their  number,  probably,  is  not 
less  than  eight  hundred  thousand,  nor  more  than  one  million  two 
hundred  thousand.  The  population  of  Canada,  in  1840,  was  at  least 
one  million. 

The  first  Roman  Catholics  that  came  to  this  country  were  from 
England,  under  Lord  Baltimore,  a  Catholic  nobleman,  in  1634.  They 
settled  the  state  of  Maryland;  and,  much  to  their  honor,  while  some 
of  the  Protestant  provinces  were  persecuting  all  those  who  diflered 
from  them  on  religious  subjects,  the  Catholic  Marylanders  protected 
all  sects  that  were  moral  and  civil  in  their  deportment. 

We  copy  from  the  «'  Metropolitan  Catholic  Almanac  and  Laily'S 
Directory  for  1841"  the  following  statistical  table  :  — 


STATISTICS    or    CHURCHES. 


32o 


1  and  twenty-fiva 
ind  about  fifteen 
(ally  in  PennByl 


1  two  particular 
The  two  synods 
ere,  two  hundred 
d  a  population  of 
lination  of  Chris- 
in  the  states  of 

rk,  advocates  the 


the  United  States 
,  more  than  three 
l80  found  in  large 
r  Brunswick.  In 
tates ;  but  in  con- 
irth  America,  and 
ible  to  state  their 
^  Their  number 
idred  thousand  to 
,  probably,  is  not 
one  million  two 
1840,  was  at  least 


mntry  were  from 

n,  in  1634.     They 

lonor,  while  some 

liose  who  differed 

'landers  protected 

It. 

anac  and  Laity's 


Sr^T.STrc.   >.  x„K  C.t„ol,c  Church  ,.  t„b  Unitko  States 


Diuceie. 


Baltimore,  .. . 

Ilichmorid,    . 

Philadelphia, 

N   rtr  York,   . 

Boston,    . . . . 

Detroit,  . . . . 

Cincinnati,.. 

Vincennes,   . 

Du  Buque,.. 
St.  Louis,. . . 
Bardstown,  , 
Nashville,  ... 
New  Orleans, 

Natchez,   

Mobile,    

Charleston,  .. 


5121  436|  1Q9|_J7I_I44|     24  ?^  ~1T  "^^  ^|-^ 


ODs^lTvT  '^"^"^  P"""'""''^  '"  '^''  ^'"•'^ti'^"  "-orld.     The  archbish- 
ops, and  bishops  amount  to  six  hundred  and  seventv-one      ThT 

lished   wp^n,    •       ' .    ""'^8^on>  »•  ^- ;  the  Catholic  Telegraph,  pub- 
lished  weekly  in  the  c  t,  of  ie„  York-  ij  CMcluXeg,„„,  p„b. 

eV.e..-::;i2rri;;x^^^^^ 

At  the  time  of  the  reformnfinn   i.^iir  i 

the  pone  of  Rnm.  ^  7^''™^^'°".  l'>»7,  papal  power,  or  the  power  ol 

««,...o,t  Obedience.^  M  the  p.,e„.  ,.y,  t,;o-R;J*Slc  .i' ^ 


326 


STATISTICS    or    CHURCHES. 


r 


ftft. . 

tin' 
■  i^'u 


t  ill 


prevails,  more  or  less,  in  every  country  in  Christendom.  Its  populanon 
w  stated  to  exceed  eighty  millions.  It  is  the  established  religion  of 
Aastria,  Fiance,  Portugal,  and  Spain,  and  of  thirteen  other  states  in 
Europe. 

POP  E  S     OF 
A.D. 

33.  St.  Pete.  t-;. 

66.  St.  Linuo,  }d. 

67.  St.  Clemen. .    ..dicated. 
77.  St.  Cletus,  martyred. 
83.  St.  Anaclitus. 
96.  St.  Evaristus,  coadjutor  to 

the  former,  martyred. 

108.  St.  Alexander  I.,  mar- 
tyred. 

117.  St.  Sixtus  I.,  martyred. 

127.  Telesphorus,  martyred. 

138.  Hygenus,  martyred.  The 
first  called  pope. 

142.  Pius  I.,  martyred. 

150.  Anicetus,  martyred. 

162.  Soter. 

171.  Eleutherius,  martyred. 

185.  Victor  I.,  martyred. 

197.  Zephyrinus,  martyred. 

217.  Calixtus  I.,  martyred. 

222.  Urban  I.,  martyred. 

230.  Pontianus,  martyred. 

235.  Anterus,  martyred. 
S36.  Fabian,  martyred. 

236.  NovatianuB,  antipope. 
250.  Cornelius,  beheaded. 
252.  Lucius  I.,  martyred. 
254.  Stephen  I.,  martyred. 
257.  Sixtus  II.,  coadjutor  to  the 

former,  martyred. 

*  The  reader  will  perceive  some  difference  in  the  datei,  and  also  in  the  ipelling 
between  this  list  and  the  list  of  Bishopi,  p.  315.  This  difference  arises  from  the  fol> 
lowing;  of  different  authorities  in  the  chronology  and  spelling  by  the  compilers  of  th» 
two  lists.  It  will  be  seen  that  they  agree  in  the  order  of  succession,  with  one  or  two 
•Kceptions.  The  fourth  and  fifth  names  in  this  list  are  generally  considered  as  thv 
same  individual,  and  the  best  autliorities  place  him  before  Clement.  The  other  apparent 
diflerences  in  the  succession  are  caused  by  the  inserting  in  tMs  list  of  the  names  of  al. 


ROME.* 

A.D. 

259. 

DionysiuB. 

269. 

Felix  I. 

274. 

Eutychianus. 

283. 

Caius. 

295. 

MarcellinuB,  martyred. 

304. 

Marcellus  I.,  martyred. 

310. 

Euaebius,  martyred. 

310. 

Melchiades,  coadjutor   !• 

the  former 

314. 

Sylvester. 

336. 

Marcus. 

337. 

Julius  I. 

352. 

Liberius,  banished 

356. 

Felix  II.,  antipope. 

358. 

Liberius,  again,  abdicated. 

358. 

Felix  became  legal  pope. 

but  was  killed  by  Li 

berius. 

359. 

Liberius,  again. 

366. 

Damasius. 

385. 

Siricius. 

399. 

Anastasius. 

401. 

Innocent  I. 

417. 

Zosimus. 

418. 

Boniface  I. 

422. 

Celestinus  I. 

432. 

Sixtus  III. 

440. 

Leo  I.,  the  Great 

461. 

Hilary. 

468. 

Simplicius. 

m^U^ 


nma  tr\F  Ti^ 


uK;ia 


t\%m    AtK« 


tknaa   ufkn 


lawfol  bishops  of  Rome  are  omitted. 


tn.  Its  popolaiion 
lished  religion  of 
en  other  states  in 


STATISTICS    OF    CHURCHES. 


327 


us. 


lanus. 


inuB,  martyred, 
us  I.,  martyred. 
19,  martyred, 
ides,  coadjuto?   t* 
trmer 
er. 


s,  banished 

[.,  antipope. 

s,  again,  abdicated. 

ecame  legal  pope. 

vas  killed  by  Li 

3. 

s,  again, 
us. 

lius. 
It  I. 
s. 
el. 

lUS  I. 

[II. 

the  Great 

ius. 

id  also  in  the  spelling 
nee  arises  from  the  fol* 
ly  the  compilers  of  th* 
ission,  with  one  or  two 
rally  considered  as  ths 
It.  The  other  apparent 
list  of  the  names  of  at. 
r,  thoss  who  wsrt  seft 


A.L 

463. 

498. 
496. 
498. 
514. 
523. 


526. 
530. 
533. 
535. 
536. 


538 

655, 

560. 

574. 

578. 

590. 

604. 

606. 

608. 

615. 

618. 

624. 

640. 

640. 

642. 

649. 

654. 

657. 

678. 

676. 

679. 

682. 

684. 

685. 

686. 

686. 


Felix  III. 

Gelaaius. 

Anaatasius  II. 

Symmachui. 

Hormisdas. 

Jolin  I.,  died  in  prison  at 

Ravenna. 
Felix  IV. 

Boniface  II. 
John  II. 
Agapetus. 

Sylvester;  he  was  ninde 

prisoner   by    the   anti- 

pope  Vigiliua,  who  en- 

joyed  the  papacy. 

Vigilius,    banished,    and 

restored. 

Pelagius  I. 

John  III. 

Benedict  I. 

Pelagius  II. 

Gregory  the  Great. 

Sabiamus. 

Boniface  III. 

Boniface  IV. 

Deusdedit. 

Boniface  V. 

Honorius  I. 

Sl  v'erinus. 

John  IV. 

Theodoras. 

Martiii  I.,  starved  to  death 
fiugenius  I. 

Vitalianus. 
AdeodatuB. 
Donus. 
Agatho. 
Leo  II. 
Benedict  II. 
John  V. 
Cbnon. 

Theodore  and  Pascan,  an. 
tipopes. 


898. 
900. 
904. 


>87.  Scrgiijs. 

01.  John  VL 

05.  John  VII. 
08.  Sisinnius. 
08.  Constantino 
15.  Gregory  II. 
il.  Gregory  III. 
11-  ^acharias. 

».  Stephen  IL,  governed  o» 

ly  four  days. 

>8.  Stephen  III. 

>7.  Paull. 

«.  Stephen  IV. 

2.  Adrian  I. 
5-  Leo  III. 

6.  Stephen  V. 

7.  Paschal  I. 

*•     Eugenius  II. 
^'    Valentinus. 
i-     Gregory  IV 
I-     Sergius  II. 
'.    Leo  IV. 
.     Benedict  III. 

•  Nicholas  I. 

•  Adrian  II. 

•  John  VIII. 
Martin  II. 
Adrian  III. 
Stephen  VI. 
Formosus. 
Boniface  VI. 
Romanus,  antipope. 
Stephen  VII. 
Theodoras  II.,  goTerne4 

twenty-two  days. 
John  IX. 
Benedict  IV. 
Leo  v.,  killed  by  Chrw 

tiphilus. 
Sergius  III. 

Anastaaius  III. 
Laudo. 

John  X.,  was  stifled. 


m 


1  1 

'0. 

;    fiill 


828 


STATISTICS    OF    CHURCHES. 


A.n. 

A.D. 

928. 

Leo  VI. 

1118. 

Gelasius  11. 

1)20. 

Stephen  VIII. 

1119. 

Calixtus  II- 

931. 

John  XI. 

1124. 

Honorius  II. 

930. 

Loo  VII. 

1130. 

Innocent  II 

U30. 

Stcplien  IX. 

1143. 

Ciclcstine  II 

943. 

Martin  III. 

1144. 

Lucius  II. 

946. 

Agapetus  11. 

1145. 

EugeniuB  III. 

956. 

John  XII. 

1153. 

Anastasius  IV.,  a  shcrt 

963. 

Leo  VIII.,  turned  out. 

time. 

964. 

Benedict  V.,  banished. 

1154. 

Adrian  IV.,  choked  by  a 

964. 

Leo  VIII. 

fly  as  he  was  drinkinjj 

965. 

Benedict  V.,  again. 

1159. 

Alexander  III 

%5. 

John  XIII. 

1181. 

Lucius  III. 

>72. 

Benedict  VI. 

1185. 

Urban  III. 

974. 

Domus. 

1187. 

Gregory  VIII. 

975. 

Benedict  VIL 

1187. 

Clement  III. 

975. 

Boniface  VII. 

1191. 

Cajlestine  III. 

bci4. 

John  XIV. 

1198. 

Innocent  III. 

985. 

John    XV.,    died    before 

1216. 

Honorius  III 

consecration. 

1227. 

Gregory  IX. 

986. 

John  XVI. 

1241. 

Coelestine  IV. 

996. 

Gregory  V. 

1243. 

Innocent  IV. 

999. 

Silvester  II. 

1254. 

Alexander  IV. 

1003. 

John  XVL 

1261. 

Urban  IV. 

1004. 

John  XVII. 

12(35. 

Clement  IV. 

1009. 

Sergius  VI. 

1271. 

Gregory  X. 

1012. 

Benedict  VIII. 

1276. 

Innocent  V. 

1024. 

John  XVIII. 

1276. 

Adrian  V. 

1033. 

Benedict  IX.,  deposed. 

1276. 

Vicedominus,    died    the 

1045. 

Gregory  VI. 

next  day. 

1046. 

Clement  II. 

1276. 

John  XIX.,  killed  by  tha 

1047. 

Benedict  IX.,  again,  ab- 

fall of  his  chamoer  ai 

dicated. 

Viterbium. 

1048. 

Dainasius  II. 

1277. 

Nicholas  III. 

1049. 

Leo  IX. 

1281. 

Martin  IV. 

1055. 

Victor  XL 

1285. 

Honorius  IV. 

1057. 

Stephen  X. 

1288. 

Nicholas  IV. 

1058. 

Nicholas  II. 

1294. 

Cffilestine  V. 

1061. 

Alexander  II. 

1294. 

Boniface  VIII. 

1073. 

Gregory  VII. 

1303. 

Benedict  XI. 

1086. 

Victor  III.,  poisoned 

1305. 

Clement  V. 

1088. 

Urban  II. 

1316. 

John  XX. 

1099. 

Paschal  II. 

1334. 

Benedict  XXL 

STATISTICS    OF    CHURCHES. 


339 


IS  II. 
9  II. 

ja  II. 
™tll 
nell 
II. 

US  III. 
sius  IV.,  a  shcrt 

IV.,  choked  by  a 
I  he  was  drinkin({ 
der  III 
III. 
III. 

y  VIII. 
It  III. 
ine  III. 
nt  III. 
us  III 
•y  IX. 
ine  IV. 
ntlV. 
ider  IV. 
IV. 
ntlV. 
py  X. 
!nt  V. 
»V. 

aminus,    died    the 
;  day. 

SIX.,  killed  by  tha 
of  his  chamoer  ai 
irbinm. 
las  III. 
iIV. 
•ius  IV. 
las  IV. 
tine  V. 
ice  VIII. 
lict  XI. 
■ntV. 
XX. 
iict  XII. 


A.D. 

134a. 

1352. 

1362. 

1370. 

1378. 

1389. 

1404. 

1406. 

1409. 

1410. 

1417. 

1431. 

1455. 

1458. 

1464. 

1476. 

1484. 

1492. 

1503. 

1503. 

1513. 

1522. 

1523. 

1534. 

1550. 

1555. 

1555. 

1559. 

1566. 

1572. 

1535. 


Clement  VI. 
Innocent  VI 
Urban  V. 
Gregory  XI 
Urban  VI. 

Boniface  IX. 

Innocent  VII. 

Gregory  XII.,  depoMd 

Alexander  V. 

John  XXI. 

Martin  V 

EugeniuB  IV 

Calixtiw  III. 

Pius  II. 

Paul  II. 

Sixtus  IV. 

Innocent  VIII. 
Alexander  VI 
PiuB  III. 
Julius  II. 
LeoX. 
Adrian  VI. 
Clement  VII. 
Paul  III. 
Julius  III. 
Marcellus  II. 
Paul  IV. 
Pius  IV. 
Pius  V. 
Gregory  XIII. 
Sixtus  V. 


A.D. 

1590. 
1590. 

1591. 

1592. 

1605. 

1605. 

1681. 

1623. 

1G44. 

1655. 

1667. 

1670. 

1676. 

1689. 

1691. 

1700. 

1721. 

1724. 

1730. 

1740. 

17.58. 

1769. 

1775. 

1800. 


1823. 
1831. 


Urban  VII. 
Gregory  XIV. 
Innocent  IX. 
Clement  VIII. 
Leo  XI. 
Paul  V. 
Gregory  XV. 
Urban  VIII. 
Innocent  X. 
Alexander  VII. 
Clement  IX. 
Clement  X. 
Innocent  XI. 
Alexander  VIII. 
Innocent  XII. 
Clement  XI. 
Innocent  XIIL 
Benedict  XIII. 
Clement  XII. 
Benedict  XIV. 
Clement  XIII. 
Clement  XIV.,  poisonec. 
Pius  VI.,  February  14. 
Cardinal     Chiaramonte 
elected  at  Venice,  at 
Pius  VII.,  March  13. 
Annibal     della     Genga, 

Leo  XII.,  Sept.  28 
Cardinal  Mauro  Capel- 
lari,  as  Gregory  XVI., 
Feb.  S. 


adlt^d  bv  ?J^''^*^'"/"&»"''"y  given  to  all  bishops.  It  was  first 
adopted  by  Hygenus,  A.D.  138;  and  Pope  Boniface  III.  procured 
Phocas,  emperor  of  the  East,  to  confine  it  to  the  prelates  of  Rome  6^ 
By  the  connivance  of  Phocas,  also,  the  pope's  supremacy  ove  Te 
Chnsfan  church  was  established.  The  cuVtom  of  kissing  Vellpe" 
toe  was  mtroduced  in  708.  The  first  sovereign  act  of  the  pois  o'' 
Rome  was  by  Adrian  I.,  who  caused  money  to  be  coined  with  Ws  nama, 
780      Sergms  II.  was  the  first  pope  who  changed  his  name,  on  hi, 

gL     "'  vu'\.  "^^^  '"*  P°P^  ^'^^  '^^P*  -  ^™y  ^«  Leo  IX.,5o54 
Gregory  VII.  obliged  Henrv  IV..  Pmn^mr  «f  n^JL ♦.  _.__.'  7.      ' 

aays,  m  the  depth  of  wmter,  barefooted,  at  his  castle  gate,  to  implore 
h.s  pardon  1077.    The  pope',  authorij  was  firmly  fiL  In  E^IanJ 

28  * 


•HI 


330 


STATISTICS    OF    CHURCHES 


1070.  Aj.ppals  from  English  tribunals  to  tho  pnpc  wore  introduced 
1154.  Henry  11.  of  England  held  the  sUrriip  for  Pope  Alexander  III, 
to  mount  his  horse,  11(51,  and  also  for  Ik'cket,  1170.  "  When  Louis, 
king  of  France,  and  Henry  II.  of  England,  met  Pope  Alexander  HI. 
at  the  castle  of  Torci,  on  the  Loire,  they  both  dismounted  to  receive 
him,  and,  holding  each  of  them  one  of  tlic  nins  of  his  bridle,  walked 
on  foot  by  his  side,  and  conducted  him  in  that  submissive  manner  into 
tlie  castle."  Pope  Adrian  IV.  was  the  only  Englishman  that  ever  ob- 
tained the  tiara.  His  arrogance  was  such,  that  he  obliged  Frederick  I. 
to  prostrate  himself  before  him,  kiss  his  foot,  hold  his  stirrup,  and  lead 
the  white  palfrey  on  which  he  rode.  Celestine  III.  kicked  the  em- 
peror Henry  VI. 'b  crown  off  his  head  while  kneeling,  to  show  his  pre- 
rogative of  making  and  unmaking  kings,  1191.  The  pope  collectad 
the  tenths  of  the  whole  kingdom  of  England,  1226.  Appeals  to  Rome 
from  England  were  abolished  1533.  The  words  '*  Lord  Pope  "  were 
struck  out  of  all  English  books  1541.  The  papal  authority  declined 
about  IGOO.  Kissing  the  pope's  toe,  and  other  ceremonies,  were  abol- 
ished by  Clement  XIV.,  1773.  The  pope  became  destitute  of  all 
political  influence  in  Europe,  1787.  Pius  VI.  was  burnt  in  effigy  at 
Pa.;*,  1791.  He  made  submission  to  the  French  republic,  17fl6,  waa 
expelled  from  Rome,  and  deposed,  February  22,  1798,  and  died  at 
Valence,  August  19, 1799.  Pius  VII.  wf  s  elected  in  exile,  March  13, 
1800;  he  crowned  Napoleon,  December  2,  1804;  was  dethroned  May 
13, 1809;  remained  a  prisoner  at  Fontainebleau  till  Napoleon's  over- 
throw ;  and  was  restored  May  24, 1814. 


SWEDENBORGIANS. 


'Hill! 


Bei  ieters  in  the  doctrines  of  Swedenborg  are  found  in  all  the  states 
in  the  Union.  In  Maine,  New  Hampshire,  Massachusetts,  Rhode  Island, 
New  York,  Pennsylvania,  Maryland,  Virginia,  and  Ohio,  are  eight  or 
daining  ministers,  ten  priests  and  teaching  ministers,  flf\een  licentiates, 
and  between  thirty  and  forty  societies.  There  are  between  two  and 
tJiree  hundred  towns  or  places  in  the  United  States  where  the  doctrines 
of  the  New  Jerusalem  church  are  received  by  some  portion  of  the  people. 

The  number  of  Swedenborgians  in  the  United  States  is  about  five 
thousand.  The  societies  of  thit;  class  of  Christians  in  England  are 
more  numerous  than  in  the  United  States.  In  Sweden  they  are  quite 
numerous. 

Periodicals.  — The  JVew  Jerusalem  Magazine  is  issued  monthly  at 
Boston   Mass.;  the  PTccuTscy  is  issued  monthly'  at  Cincinnati    Ohio 
the  New  Ckurchman  is  issued  quarterly  at  Philadelphia. 


r  vvpre  introduced 
>pe  Alexander  III. 
I.  "  When  Louis, 
pe  Alexander  III. 
lounted  to  receive 
his  bridle,  walked 
iHsive  manner  into 
man  that  ever  ob- 
jliged  Frederick  I. 
a  stirrup,  and  lead 
I.  kicked  the  era- 
j,  to  show  hi  is  pre- 
'he  pope  coUectitd 
Appeals  to  Rome 
Lord  Pope  *'  were 
authority  declined 
nonies,  were  abol- 
le  destitute  of  all 
burnt  in  effigy  at 
■epublic,  17fl6,  was 
1798,  and  died  at 
n  exile,  March  13, 
as  dethroned  May 
I  Napoleon's  over- 


ind  in  all  the  states 
letts,  Rhode  Island, 
Ohio,  are  eight  or 
,  fifteen  licentiates, 
between  two  and 
ivhere  the  doctrines 
)rtion  of  the  people. 
Itates  is  about  five 
IS  in  England  are 
iden  they  are  quite 

issued  monthly  nt 
Cincinnati    Ohio 
hia. 


STATISTICS    OF    CHURCIIRS. 
UNITARIANS. 


;wi 


co^e^'ioirt:';;;;!^  ^'r  ''-:  "-^-^  ^^urches  and 

In  the  dty  of  Boln  i    LI       /'.r"''  "'"  ^'"^^  ""'"^^^  of  ministen,. 
classes  of  Christrs  hav  n.  ^  M  " '"'  ""'"^'^"^  ^'"^  '^^^^-^'-^ 

and  flourishin7    „  ^wJeT  T"'"'  T' ""'  '^'"'^''  "«  '"«« 


UNIVERSALISTS. 
odicals  publisLrby  th'orde      and  tr'        "  "\*-«nty-one  peri 

By  adding  the  number,  of  societie,,  etc.,  in  the  British  Province,  to 

meetmg-houses,  and  five  hundred  and  forty-six  preachers.  ^ 

Periodicals.-- (?„.;,«/  5«„„e^  „„^  eAm/k„  Pilot,  Augusta   Me 
iE..re„,  W^ud,  Portland,  Me.;    Uni.ersalist  and  ' FaXvi^^ 


,.  1.1)1   I  I     V 


332 


STATISTICS    or    CHURCHES. 


Contoocookvillc,  N.   11.;    Universalist    Watchman,  Montpelier,    Vt. 
Trumpet  and  Universalist  Magazine,  Boston,  Mass. ;  Christian  Free 
man  and   Family   Visitor,   Boston,   Masa. ;    Universalist  and   Ladies 
Repository,  Boston,  Maw. ;    Light  of  Xion,  and  Sabbath   School   Con- 
tributor,  Boston,  Mass. ;  Star  and  PaUadium,  Lowell,  Mum.  ;   Gospt, 
Messenger,  Ftovidcncc,  R.  I. ;    Universalist,  Mtdilleiown,  Ct.;    JVeU 
York  Christian  Messenger,  New  York  city  ;  Universalist  Union,  New 
York  city  ;  Eoungdical  Magazine  and  Gospel  Advocate,  Utica,  N.  Y. 
Western  Luminary,  Rochester,  N.  Y. ;  The  JVazarene,  Philadelphia,  Pa. 
Christian  Warrior,  Richmond,  Va. ;   Southern  Umvertalitt,  Columbua 
Ga.    Star  in  the  West,  Cincinnati,  Ohio;  Christian  TtaeUrt  Lafayette, 
Ind.  ■  BitUr  Covamnt,  Rockford,  111. 


I 


rial 

,m 

i 

ii 

i      1 

f 

,m 

:l- 

1  li 

> 

ii 

1    HUH 

'^ ^ 

llll^! 

333 


Montpelier,   Vt. 
J  Christian  Fret 
aliat  and   Ladit$ 
bath    School   Con' 
11,  Masa. ;   Goap«t 
town,  Ct.j    JtTtU 
ilist  Union,  New 
ite,  Utica,  N.  Y. 
Philadelphia,  Pa. 
talist^  Columbus 
vuktr^  Lafayette, 


I 


MISSIONARY   STATISTICS. 


Mi.io„ary  Chart,  pre  ar^;^:  ^..^^^-^^^^^^^^ 

M.«r,.  Jefrer.on  Hascail  and  Daniel  Wi/e  '    ^  '"'"'* 


I 


FIRST  PROTESTANT  MISSIONS. 
Thr  firrt  Protestant  mi„ion  on  reoord  w..  und«t.kcn  in  1559  b, 

.^^rro^Nii^rr.rtrin-z"  't.'--  '"^'"-  "'^»"»» 

Und  .„d  to  the  f„™.U„„  of  «,,„.,  „,h„  „i..io„„%T,.,l^f  ^f."*" 
1,  nor    m"'"  '""^  •"'""  "'--'■"  in  New  England    '  "• 
in  «„,  f «    '.    ^       Uenniark,  commenced  .  mission  at  TrJ^onebsr 

lolCs":.:;""'""""  -— ^— ^"'-  it.«t.3tt'„s 

,e.,,  r„.«een  a„„d.d  and  L^UT^^i  Tl;^ 


-• i 


MORAVIAN  MISSIONS. 

M„?^^rz„rj?H;rif:ercLr'''  ""'"'^- "'-  ^ 

W,3i  I,„.„  M,..,o«.-The  Moravians  commenced  their  „i„i„. 


MISSIONART    STATISTICS. 


on  the  Itdand  of  St.  Thomaa  in  1732.  Its  commencement  was  occa 
iioned  by  a  converaation  between  a  negro,  named  Anthony,  and  soma 
servants  of  Count  Zinzendorf.  The  negro  said  he  had  a  sistei  at  St. 
Thomas,  who  was  deeply  anxious  to  be  instructed  about  religion. 
This  remark  was  repeated  to  one  of  "the  brethren,"  named  Leonard 
Dober.  He  determined  to  visit  St.  Thomas,  "even,"  as  he  said,  "if 
he  were  obliged  to  sell  himself  for  a  slave  to  effect  his  purpose."  Do- 
ber went ;  and  though,  for  a  time,  little  good  was  effected,  yet,  in  1736, 
the  Lord  poured  out  his  spirit,  and  many  of  the  slaves  were  «wal^ned. 
There  are  now  two  stations  on  this  island. 

In  1734,  they  began  their  mission  on  the  Island  of  St.  Croix.  It  waa 
soon  abandoned,  but  was  reestablished  in  1740.  In  1754,  mission* 
were  commenced  on  the  Islands  of  St.  Jan  and  Jamaica;  in  1756,  at 
Antigua;  in  1765,  at  Barbadoesj  in  1777,  at  St.  Christopher's;  and  at 
Tobago  in  1790. 

Greenland  Mission.  —  This  was  commenced  in  1733,  at  New 
Herrnhut,  or  Lusatia,  by  Matthew  and  Christian  Stach,  when  the  con- 
gregation of  the  brethren  at  home  amounted  to  but  six  hundred  mem- 
bers. They  persevered  through  cold,  hunger,  and  discouragement, 
though  for  five  years  they  had  no  conversions.  Greenland  is  now  a 
Christian  country. 

North  American  Indian  Missions.  —  These  were  begun  in  Geor- 
gia,  1735,  among  the  Creeks,  at  the  instigation  of  Count  Zinzendorf. 
It  was  followed  by  numerous  other  stations,  many  of  which  have  since 
become  extinct. 

South  American  Missions.  — Surinam,  a  Dutch  settlement  in  Gui- 
ana, was  the  scene  of  their  first  operations  here,  about  1735  or  1738. 
They  began  on  the  invitation  of  a  planter.  Several  other  settlementg 
were  attempted,  but  were  subsequently  abandoned,  for  various  causes. 
In  1767,  they  commenced  a  prospe.ous  station  at  Paramaribo. 

Labrador  Missions. —  Supposing  tliat  a  natural  affinity  subsisted 
between  this  people  and  the  Greenlanders,  the  brethren  commenced 
their  labors  here  in  1752.  This  attempt  failed ;  but,  in  1770,  a  setUe- 
ment  was  effected  at  Nain,  by  the  agency  of  Messrs.  Haven,  Drachart, 
and  Jensen. 

South  African  Mission.  —  George  Schmidt  was  the  father  of  thia 
mission.  He  commenced  it  in  1737;  but  it  was  afterwards  abandoned 
for  about  fifty  years,  until,  in  1792,  a  permanent  settlement  was  effect- 
ed  at  Gnadenthal,  one  hundred  and  thirty-five  miles  east  of  Capo 
Town. 

Note.  — The  brethren  have  also  had  missions,  at  different  periods, 
:n  Asiatic  Russia,  Egypt,  Persia,  Lapland,  Guinea,  Algiers,  CeyloU; 
and  the  Nicobar  Islands;  all  of  which,  for  various  causes,  have  beea 
abandoned. 


u 


>ment  was  occa 
thony,  and  soma 
ad  a  sistei  at  St. 
about  religion, 
named  Leonard 
'  as  he  said, »« if 
purpose."  Do- 
led, yet,  in  1736, 
were  i^wal^ned. 

it.  Croix.  It  was 
1  1754,  missioni 
lica;  in  1756,  at 
kopber's;  and  at 

I  1733,  at  New 
I,  when  the  con- 
E  hundred  mem- 
discouragement, 
enland  is  now  a 

begun  in  Geor- 
unt  Zinzendorf. 
hich  have  since 

ttlement  in  6ui- 
at  1735  or  1738. 
ther  settlemenUi 
various  causes, 
naribo. 

iffinity  subsisted 
ren  commenced 
n  1770,  a  settle- 
aven,  Drachart, 

16  father  of  thit 
'ards  abandoned 
aent  was  effect- 
s  east  of  Cape 

fferent  periods, 
ilgiers,  CeyloH; 
ises,  have  been 


MISSIONAHV    aXATISTlCh. 


335 


SUMMARY. 

hHj      .    .""'  ■*•'"'•'  fo'ty-Kten  .tatioM  and  ont-.tation.  on.  h„n 


I 


LONDON  MISSIONARY  SOCIETY. 


^^:^:^z^l:!^^^    '-^^  --^^--^^^  wit. 

tions,  the  society  was  Wd  i^  Hof  K  '  "-'"'?•  •  ^'°™  ^"'  ^^S- 
denominations.  '  '  ^^  '^"^'^^  rnmiBtetB  of  various 

thetrest'se'n^^^^^^^^^^^  ""'^*^  ^°'"'"^"««'^  *»>-'  ^^^o'"  a-ng 

«Tr        A^  ^  °"*  thirty-six  missionaries,  in  1796  who  arrir^^ 

SoDTH  African  Missions.  -  The  success  of  tL  • 

Islands  of  the  Pacific  an,!  s„  ♦u  a  ^®  missions  in  the 

darkland.    L.  Vand^^^^^^^^^  attention  to  this 

labors  on  the  RivertrKll  ^Ca^  "a  f^  l^r\^Z  "t' 

Caffres  and  Hottentots.  ^  '^  """""^  the 

East  Indian  Missions.  — The  snriAft,'-™:=  •       •    .,^. 

bj-  the  Rev.  Mi.  Fornvlh  in  iroa     a  i,  '^'loutta  and  Chinsura, 

over  Northern  and  Pel  ","  Li.   ?7°\""^'  '^"  ""''™'  'P'^"' 
China.  Si.™,  and  .„!n:T.5:aw;:'we.''  '°'°"''  '"'  °'"^'' '"'» 

Edocatiow.  — This  Societv  h.«  --.•^-.1  -^— ,  ,.  ,  .,        J 
«».«  CM  ...  "•'  —  "■"■=»  F»6==«-'S  distnbated  over  thu 

r::^^x:rre1.r^^-:;^'cx:-f 


IMMf 


-rm 


I 

\ 
i  t 

IT 


336 


MISSIONARY    STATISTICS. 


parts  of  the  Scriptures,  &c.  &c.  They  have  also  upwards  of  four 
hundred  native  assistants,  which  are  not  mentioned  in  the  following 
nummary. 

SUMMARY. 

From  the  best  accounts  we  can  obtain,  this  society  had,  In  1840, 
in  Asia,  the  South  Sea  Islands,  Africa,  Guiana,  and  in  Europe, 
about  five  hundred  and  fifty  missionary  stations  and  out-stations,  one 
hundred  and  sixty-four  missionaries,  five  thousand  communicants,  and 
about  twenty-five  thousand  scholars. 


AMERICAN  BOARD  OF  FOREIGN  MISSIONS. 

Missions  in  Asia.  —  The  news  of  the  success  of  English  mission- 
ary enterprise,  seconded  by  the  zeal  and  influence  of  S.  J.  Mills,  origi- 
nated the  germ  of  the  invaluable  labors  of  this  board,  which  was 
organized  in  ISiO.  Their  first  missions  were  in  Asia.  Bombay  was 
the  scene  of  their  first  labors,  in  the  year  1813,  and  Messrs.  Nott,  New- 
ell, and  Hal!,  their  first  missionaries.  From  Bombay  they  extended 
their  influence  to  Ceylon,  in  1816;  to  China,  and  South-eastern  Asia, 
and  to  Siam,  in  1830. 

Mediterranean  Missions.  —  These  missions  were  begun  by  send- 
ing out  Messrs.  Parsons  and  Fisk  on  a  voyage  of  research.  The  first 
station  occupied  was  Beyroot,  in  Syria,  in  1823.  To  this,  stations  at 
Malta,  in  Greece,  at  Constantinople,  «fcc.,  have  been  added. 

Missions  at  the  Sandwich  Islands.  —  A  special  providence 
marked  the  commencement  of  these  missions.  Two  boys,  named 
Obookiah  and  Hopu,  were,  at  their  own  request,  brought  to  America. 
This  gave  rise  to  a  train  of  interesting  circumstances,  which  led  to  the 
commencement  of  the  mission,  in  1820,  by  Messrs.  Bingham,  Thurs- 
ton, and  others.  Vast  success  has  attended  this  mission,  especially 
of  late. 

North  American  Indian  Missions. —  These  were  commenced  in 
1816,  among  the  Cherokees,  by  the  Rev.  C.  Kingsbury.  The  Choc- 
taws,  the  Chickasaws,  the  Osages,  and  other  tribes,  have  since  shared 
the  labors  of  the  board.  The  late  unhappy  removal  of  the  Cherokee 
nation  has  done  much  towards  the  prostration  of  missionary  success 
among  that  interesting  but  deeply-injured  tribe. 

Missions  in  Africa.  — The  efforts  of  the  board  in  this  quarter  of 
the  globe  are  of  recent  date.     Only  seven  years  have  elapsed  since  their 
commencement.     Some  native  towns  on  the  western  coast,  and  a  nu 
merous  aboriginal  tribe  called  the  Zulus,  on  the  south-east  shore,  are 
Jie  chief  objects  of  their  labors  at  present.    This  field  is  considsrsd  verj 


)  upwards  of  four 
1  in  the  following 


iety  had,  in  1840, 

and    in  Europe, 

1  out-stations,  one 

ommunicants,  and 


MISSIONARY    STATISTICS. 


ISSIONS. 

English  mission- 
'S.  J.  Mills,  origi- 
)oard,  which  was 
sia.  Bombay  was 
lessrs.  Nott,  New- 
ay  they  extended 
)uth-eastern  Asia, 

re  begun  by  send- 
iearch.  The  first 
o  this,  stations  at 
added. 

»ecial  providence 
wo  boys,  named 
ught  to  America. 
,  which  led  to  the 
iiingham,  Thurs- 
lission,  especially 

•e  commenced  in 
ury.  The  Choc- 
have  since  shared 
of  the  Cherokee 
lissionary  success 

n  this  quarter  of 
lapsed  since  their 
coast,  and  a  nu 
,h-east  shore,  are 
s  considsred  verj 


I 


337 

^z^:t  ;ir;::s^^-- ''-'  '^  —-  -n  be  on. 

and  degraded  contirfent  ''''^^^"-^^'"gr  ^^^^  d-kened,  enslaved 

«J-:;ri^ir.:S:::t^  -^-„  south  A.ica,the 

o  Persia,  the  Independe'nt  Nes Ss  thi  Per'"'    Tl  *'^  ^^^^-i- 
Muhrattas  in  Western  India  to  mT     "'^^^"'^"  Mahometans,  to  the 

toCeylon,Siam,ChinaS     Cr^^^^^^^^^ 

They  have  missions  to  theTh;r;krT''^^^^ 
nees,  to  the  Oregon  Indians  th«Q^."'^'*"''  ^^^  Choctaws,  Paw- 
Ne.  York  Indifns,  ^Ti^]^:::^:'^^^'  '''''''^'^  ^"^^-. 

SUMMARY    OP    FOREIGN    MISSIONS 

--  ^e:'jZl^J^J:^^er..  .  .lenteen.  of  sta- 
five  of  whom  are  also  physicil    Tk      ""^  "^  ""'^  "^^^^"' 

eight;  of  secular  superiSd'l't;'!^'//""?'  "^^"'  °^  ^^^^ers 
h.nders,one;  of  female  helpers  ^  71',  ?""''"' '^'"""'  °f ''"ofc- 
and  thirty.nine;--„,aking  a  totd  7fa::'  "T""''  °"^  ^-^r^-* 
country  of  two    hundred    and  etllr'..^'^^^^  "'  '^°™  ''^'' 

SUMMARY    OF    INDIAN    MISSIONS 

five  teachers;  ten  other  ma^eanTfiftfn"""; '  *r  «*'-^  P^^y-cians^; 
aries;  three  native  preachers  and^hl  T.  '''"'^^'  ^«'«^«"*  "•'^-O"- 
tal.  one  hundred  and  seven  °'''''  """^«  a.s.stants ;  -  to- 

GENERAL    SUMMARY. 

The  number  of  the  missions  in  1841  was   wenf      • 
five  ;  and  ordained  missionaries  one  hnL     ;"'^"*-^-''^ '  stations,  eighty 
were  physicians.     There  Tere  nTne  Jv         "' *'"'^"'"'^»°^^^°^ 
teachers,  twelve  printers  and  bo  k  inderTrd  T^,'^""'^"'  *''''^-" 
one   hundred   and   ninety-eight   femat  ^"''' '"  "'^"' '"^J^  «"d 

whole  number  of  laborers  frZ  th  '"*'"'  missionaries.    The 

eighty-one,  or  sixteen  rreZwl'''''^""  "^^  ^-dred  and 
must  add  seven  native  p  Lchel  and ''^^^^^^^  '"  '''''     '^°  ''^^^  ^'« 
native  helpers,  which  made   S  ::;:,rl2lr  ^"'"k'  ^  '''''' ■^'^'^' 
ty-s.x,  thirty-nine  more  than  in    84n     ^      ^""^  ^""'^'^'^  «"d  twen 
three  male  «nH  ..„..._."  '"  '®^^-     ^me  ordained  mission»r:«, 

«ent  forth  during  ih;^;^  """'''  ""'''"'  '"■«-«naries,  have  been 

The  number  of  mission  churches  w««  firt      ■ 

^^^  parches  was  fifty-n-ne,  containing  „in«teea 


u 


i& 


T I 


338 


MISSION  AHV     STATISTICS. 


lliousand  eight  hundred  and  forty-two  mpinbers,  of  whom  four  thou 
■and  thxce  hundred  and  fiily  were  receiv(;d  the  year  before. 

There  were  filleen  printing  eatabhshmeuts,  twenty-i\ine  pressea 
five  type-founderies,  and  fifty  founts  of  type  in  the  native  languages. 
The  printing  for  the  year  was  about  fifty  niillion  pages;  tlie  amount  of 
printing  from  the  beginning  is  about  two  Imndred  and  ninety  million 
pages.  Twenty-four  tliousand  copies  of  the  Missionary  Herald  are 
now  published  monthly,  and  sixty-five  thousand  copies  of  the  Day- 
spring,  a  monthly  paper,  are  also  issued. 

Seven  of  the  thirty-four  boarding-schools  liave  received  the  name  of 
Meminaries,  and  these  contaui  four  hundred  and  ninety-nine  boys  ;  the 
other  twenty-seven  contain  two  hundred  and  fifty  three  boys  and  thrie 
hundred  and  seventy-eight  girls ;  —  making  a  total  of  boarding  schol- 
ars of  one  thousand  one  hundred  and  thirty.  The  number  of  free 
schools  was  four  hundred  and  ninety,  containing  about  twenty-three 
thousand  pupirs. 

The  receipts  have  been  two  hundred  and  thirty-five  thousand  one 
hundred  and  eighty-nine  dollars,  and  the  expenditures  two  hundred 
tnd  sixty  eight  thousand,  nine  hundred  and  fifteen  dollars. 


it 


A 


ill 


PRESBYTERIAN  BOARD  OF  FOREIGN   MISSIONS. 

Until  within  a  few  years,  this  body  of  Christiana  united  with  the 
American  board  in  their  operations  among  the  heathen.  A  distinct 
society,  und^  the  name  of  the  Western  Foreign  Missionary  Society,  was 
formed  in  1831,  by  the  synod  of  Pittsburg,  which  was  merged  into  the 
present  board  in  1837. 

Three  of  the  missions  of  the  board  were  begun  by  this  society,  name 
ly,  the  Western  Africa,  the  Hindoostan,  and  Iowa  and  Sac  missions. 

This  board  is  intending  to  reinforce  its  missions,  and  to  occupy 
several  new  stations,  as  soon  as  the  requisite  arrangements  can  be 
made.  Its  main  etforts  will  be  directed  towards  Hindoostan,  where  it 
lias  now  two  presses  in  active  cooperation  with  its  missionaries.  This 
denomination  of  Christians  have  the  following  missions :  —  Iowa 
lind  Sac  Indians;  Chippewa  and  Ottawa  Indians;  Texas;  Western 
Africa, /iroos ;  Chinese,  5Mi^'-a;»ort';  Siam;  Noj  them  India,  Lodiana  , 
Allahabad,  Furrukhabad. 

SUMMARY. 

This  church  has  now  under  her  care  in  the  foreign  field,  fifty-seven 

'aborers  sent  from  her  own  bosom,  twenty-three  of  whom  are  minister* 

of   he  gospel;  besides  eight  native  assistants,  some  of  them  men  of 

)»arnm8',  all  of  them  hopefully  pieus,  and  in  different  stages  of  prep 


I   i 


MISSIONARY    STATISTICS. 


ftMuon  and  triil  fr,,  tr        •    . 

»'-  'imrch  i.   brought  Tn  Zctt,?';"?"'   '^^  ^'^^'^  ^'^^^^n. 

about  twenty  thousand  communicant  "  7  ^"'  ""^"^^  ^^^''  '^»Se 
school  scholars,  Annua]  dXsl' T  u'"'"'^  "'""^^"^  ^abbaL, 
d-llars.  disbursements  about  thirty.five  thousand 


MISSIONS. 


FA,.fr''!"   ^^'^''^  MISSIONARY  SOCIETY. 

The'^nJlurBaptist  we7Jjlr!Lt""'"^  "'  ^"''"'P''^  ^^  ^793. 
bility  for  the  conversioront  ;or^""^'° 'n  ""  "'*'^'' '««P-«- 
London,  to  solicU  missionary  aid  f"  «.":;/"  .'''■'  ^n"""^  ""'^'  '" 
h.m  under  their  patronage  Ld  sent  u'^^'T''-  ^^^«  ««°i«ty  took 
Cary.     After  laboring  succlsJullv  .n  '1  '"  ''"'"^""^  ^'^^  Dr. 

removed  to  Serampo^e,  :ZZ:Z::::tor^  ^"  '''"  ^^^  ^"^ 
^  W'        •  o,AN   Missions  -In   ]«  7  ?  ^^  *  ^^"^'■'''  ^^^^ion. 

Baker,  requested  this  society  to  send  /  ™  °  ^''^'^''^  "'""«'* 
compIir..ce  with  this  request  MrlLv  '"''^'""^'-^  *«  -^"^naica.  In 
abor^g  with  pleasing  success  d^ed  'an^  il  Z^^'  °"'-'  "'"'  ^"^' 
Mr.  Compere  and  assistants  who  elt!h.  u^  '  ^^  '°'"^^y  «^"' «"* 
This  was  the  origin  of  the  RLr,    ^'^"^^'"^^^  »  ""ssion  in  Kingston 

souxH  AMKKfc:;'Ay::3f:fr^7--  -  ^i-  west  indies.  '''•'"• 

that  much  good  might  be  done  among  the  ""  ^1'''"  ^"^  *'^  ^°'^'^*^' 
Indians  >n  and  around  Honduras  in  til  R  71^  populat.on  and  the 
lyS-i,  sent  out  Mr.  J.  Bourne   who  7  °*  ^^'^'^^'  "^«  «°«iety,  in 

and  congregation.  '  ""^^  '""''"'^'^  '«  establishing  a  chu;ch 

South  African  Mission.  — In  IS-^I     R«      ixrr. 
Graham's  Town,  at  the  ur.re„t  1  l     i  V       ""•  ^-  ^^^'^^  ^^^  «ent  to 
at  Ih.t  place.  ^'"'  eol'C.tat.on  of  some  Baptists,  resident 

SUMMARY. 

cut-stations,  one  hundred     nTthiirur'r    '""'^"'"^  ^^^^'°"^  ^^^ 
twenty-two  thousand  four  hundred  .1     '  IT^T'  '"'^  ^^^'^^'^"t'. 
and  seventeen  thousand  sevehu'dr^d      ^'^^'^-^'^h'   communicants 
statement  does   n>t  conUin  t^  tl    ^        "'^.'^^  "'' ''^"^^    ^hi. 
presont  year.  ^  ^""  ^"""""t  of  their  labors  to  the 


F 


340 


MISSIUNARY    STATISTICS. 


AMERICAN   BAPTIST  BOARD   OF  FOREIGN   MISSIONS. 

Missions  in  Asia. —  Rev.  A.  Judson  may  be  said  to  be  the  father 
•f  Baptist  missions  in  this  country,  and,  indeed,  of  the  missionary 
labors  of  this  society.  It  was  his  conversion  to  the  principles  of  the 
Baptists,  while  a  missionary  of  tlie  American  board  in  India,  that 
roused  them  to  action.  He  commenced  his  labors  under  discouraging 
circumstances,  at  Rangoon,  in  the  Burman  empire,  1813.  Since  then, 
the  operations  of  this  board  have  become  very  extensive,  embracing 
immense  portions  of  the  Burman  empire,  Siam,  &c.  Asia  is  their 
principal  mission  field,  and  they  have  laid  sure  foundations  for  the 
evangelization  of  many  parts  of  that  benighted  clime, 

Indian  Missions.  —  An  impression,  made,  no  doubt,  by  divine 
influence,  of  the  importance  of  missions  to  this  people,  led,  in  1817, 
to  the  appointment  of  J.  M.  Peck  and  J.  E.  Welch  to  be  missionaries 
to  the  North  American  Indians.  J.  M.  Peck  commenced  their  first 
Indian  mission  among  the  Cherokees  in  1818.  Many  tribes  are  now 
embraced  by  the  labors  of  the  board,  and  although  the  progress  of 
truth  has  been  slow  among  the  "  red  men,"  yet  the  board  have  cause 
to  rejoice  over  their  Indian  missions. 

African  Mission. — This  mission  was  commenced  by  the  offer  of 
L.  Gary  and  C.  Teage,  colored  men,  to  become  the  messengers  of 
the  churches  in  this  work.  They  commenced  their  duties,  in  18*21,  at 
Liberia,  where  the  board  continues  its  efforts  for  the  redemption  of 
Africa,  with  some  success,  chiefly  among  the  Bassas. 

European  Missions.  —  These  missions  were  commenced  in  1832. 
Professor  Chase  was  sent  to  explore  the  kingdom  of  France,  and  the 
Rev.  J.  C.  Rostan  commenced  a  course  of  evangelical  demonstrations 
at  Paris ;  since  which,  Germany  and  Greece  have  shared  the  atten- 
tion of  the  board.    These  are  missions  of  the  first  importance 

GENERAL    SUMMARY. 

This  board  have  missions  as  follow :  —  In  North  America,  to  the 
Ojibwas,  near  Lake  Superior;  the  Ottavvas,  in  Michigan;  Oneidas,  in 
New  York;  Otoes,  near  the  junction  of  Missouri  and  Platte  Rivers; 
Shawanoes,  including  the  Delawares,  Putawatomies,  and  Western 
Ottawas,  in  the  Indian  Territory ;  Cherokees,  Creeks,  and  Choctaws, 
n  the  Indian  Territory.  In  Europe,  they  have  missions  to  France, 
Germany,  Denmark,  and  Greece  ;  —  to  the  Bassas,  in  West  Africa ;  — 
in  Asia,  to  Burmah  and  the  Karens;  to  Siam  and  China,  Arracan, 
Asam,  and  to  the  Teloogoos. 

The  number  of  Indian  missions  is  eight;  stations  and  out-stations, 
sixteen ;  missionaries  and  assistant  missionaries,  twenty-eight ;  native 
assistants,  ten ;  churches,  sixteen  ;  baptisms  reported  the  last  year, 


MJSSIONART    STATISTICS. 


341 


IIGN   MISSIONS. 


one  hundred  and  ninety-two  ^  '        °"'''  '^''" '  "°*^°J"". 

er.  a^d^ssistants  Centre"  177"'^  native  preach-' 

the  past  year,  one  hundred  /nH  '   '';';"'''"^'  twenty^seven  ;   baptism, 
hundred  and  fifty  eight  «>ghty-8even;  church  member.,  five 

In  the  mission  to  West  Afrio»  «k». 
ries  and  assistant  misstnari  "'  ^""^  "''^'•'"«'  ^^^  '"'""o"*- 

twenty.five  members  "dtr'  °»^"'  '"''"'  "'"'"''  '"°  ''"''"'  '^^ 
The'  number  of  the  Isbtict"     ""'"^"'"^  "^'^^''^^^  -^'>'"- 
-tations,  sixty-two    milsbnaril«      T""'  ''  ''^"'^''   '^^'""^  ""'^   °"^- 
native  IssistLts,  ^e  e  ^s     e    ::  rC^h'l'r"^^^^ 

past  year,  three  hundred^nd  seVenteen     chl;?         ^      '''"""  ''' 
sand  eight  hundred  «n^  i         ^^^^";^^"  >  church  members,  one  thou- 

dred  and  sixt"  "'  '"°'  "'°°'^'  ^'^''•^3^-«- '  -Molars,  five  hun- 

ni^;:::!r::^r:S:3--^^  -^ion.  and  out-statio„, 

eleven  native  preachers  and  1    ?!      "^'^^•°""'««'  <>"«  hundred  and 
hundred  and  eiX  bZJ  th^    '/  "^^"^^^'^^^^^  churches,  seven 

Jhe  «.„„.,  expenditure  of  «>e  bed  U  .bout  eighty  ,hoa„„d  do.. 


FREE-WILL  BAPTISTS. 
Where  .be,  H.       .J„tLJe';Lr.S7d™' "?rr;r' 


EPISCOPAL  MISSIONS. 

Chureh  M,s„onar).  Society  "  was  established  in  IHm     Th™  -H- 
.-  .re  ...II  in  .eU,e  .nj  vigorous  operation.    They  h.,e'n.is.i«;s  i'. 


""flip 


',  ,1 


'I'M 

I  I'll 
I  il 


34'^ 


MISSIONARY    STATISTICS. 


every  quarter  ol  the  globe,  and  their  annual  expendituree,  for  the  prop, 
agation  of  the  Gospel,  amount  to  about  one  million  three  hundred  and 
eeventeeu  thousand  three  hundred  and  fifly-six  dollarH. 

The  Episcopal  Church  in  the  United  Slates  established  a  Domestic 
and  Foreign  Missionary  Hociety  in  18^0;  and  the  General  ConventioB 
of  1835  resolved,  Tiiat  the  Church  itself  was  the  missionary  society, 
and  that  every  member  of  the  Church,  by  baptism,  was,  of  course,  bouiid 
to  support  her  missions.  Tlie  missionary  field  was  declared  to  be  tub 
WORLD ;  domestic  missions  being  those  established  within  the  territory 
of  the  United  States,  and  foreign  missions  those  without  that  territory. 
At  each  triennial  meeting  of  the  General  Convention,  a  Board  of  Mis- 
sions, consisting  of  about  one  hundred  nvpmbers,  is  selected  from  the 
different  dioceses.  This  Board  has  the  general  supervision  of  all  the 
missionary  operations  of  the  Church,  and  meets  annually,  or  oftener, 
if  necessary. 

There  are  two  standing  committees  of  this  Board,  — the  Committee 
for  domestic  Missions  and  the  Committee  fur  Foreign  Missions,  to 
whom,  during  the  recess  of  ^he  Board,  the  care  and  management  of  th? 
missions  is  confided.  This  Society  now  iias  under  its  charge  one  hun- 
dred and  forty-five  domestic,  and  twelve  foreign  stations,  employing 
eighty-five  domestic  and  eleven  foreign  missionaries,  and  also  eighteen 
teachers  and  assistants  in  the  foreign  stations. 

The  expenditures  of  this  Board,  for  the  year  1841,  were  sixty-one 
thousand  five  hundred  and  eighty-six  dollars  and  thirty-seven  cents. 
This  Society  has  missionary  stations  in  Athens,  Crete,  Constantino- 
ple, China,  (Maca,)  Cape  Palmas  and  other  stations  in  Western  Africa, 
and  in  Texas. 


i      i»M* 


SOCIETY   FOR  PROPAGATING  THE   GOSPEL   AMONG 
THE   INDIANS  AND  OTHERS. 

This  society  derived  its  origin  among  the  Puritans,  in  England,  in 
1648.  The  charter  under  which  it  now  acts  was  granted  by  the  legis- 
lature of  Massachusetts,  in  1687.  Its  list  of  past  and  present  members 
in  1840,  comprised  one  hundred  and  twenty-five  names  of  the  most 
eminent  divines,  jurists,  and  laymen  in  Massachusetts,  in  which  state 
the  operations  of  the  society  are  chiefly  confined.  The  funds  of  this 
society,  in  1840,  amounted  to  thirty-six  thousand  three  hundred  and 
eighty-seven  dollars,  the  income  of  which  is  annually  expended  foi 
the  "propagation  of  the  gospel  "  among  the  needy  and  destitute. 

In  conformity  with  the  spirit  and  design  of  this  ancient  and  ven- 
erable society,  all  measures  in  any  degree  of  a  party  or  sectarian  char- 
acter, are  scrupakuslv  qsroided. 


MISSIONARY    STATISTICS. 


343 


3L   AMONG 


WESLEYAN   OR  ENGLISH   METHODIST  MISSIONARY 

SOCIETY. 

iiicara  /„„;,:?:„;  c:-;  „ :;  .rir/  Ttr- "-  --.r  -r 

pal  ch«ch  in  the  u"  Ld  S,.,,       '^/"''"""■'  ">«  M«hodi.t  Epi,c„. 

This  List,  „":'i;r„[;L",""'''"'°"  ■"'■•"'"■  ■"  ™'°"'  f— • 

Mr.  Black,  who,  after  laboring  for  some  time  with  ««i       ^ 

was  .ppointed  the  superinten^dent  of  Ltl^NrB  -uthToTh 

atr.rorzrzr::r-  ^-^-  ^-  — ->r 
ciou,h,  Auit,  E;.t:„;:  still  '^v;':'  r  cf;r-  rr'^* 

nately.   he   died  on   the  passage       The  brethren     .7  ^^"'" 

M:r  ^pi\-^-"r-  -^^^^^b:^:::^ 

Md  ura.     From  Ceylon,  tiie  society  directed  its  attention  to  continea- 
tal    nd.a,  where  the.r  labors  have  become  very  extensive. 

Missions  in  South  Africa.- These  missions  were  begun  in  1816 
by  Rev.  Barnabas  Shaw,  among  the  Namaquas.  a  tribe  of^Hot'ntcis' 
b^:^rht:dTr;  '-'-  -^-^-^^^P-d  over  large  portions  t^ts 

Fr^nn'^r,  '"^""^  South  Seas.  _  These  missions  include  the 
Fr.endly  Isles.  New  Zealand,  New  South  Wales,  &c.  They  wire 
commenced  at  the  latter  place,  in  1815,  by  Mr.  Leigh,  who  began  I" 

^MiLr^'r:;:  ro:j:;r.:r"^r^-'-^  -^  ~ 

Gibraltar  in  1804.  by  Mr.  ^Z^-:^^^:::;:^:^::^: 

Mr.  W.ll.am  Griffith  was  appointed  to  its  charge.     Besides  ^his  mL 
8.on,  the  Methodists  have  stations  at  Malta.  AI^^^nd-K.^  C- 

Missions  IN  Euhopk.- These  missions 'embrace  th;  IboTs 'of  the 
.ociety  ,n  Sweden.  France,  Germany.  Ireland,  and  U.e  Nor  nau  and 


'I 


344 


MISSIONARY    STATISTICS. 


m 


Shetland  Islea.  Notwithstanuing  many  obstacles,  arising  from  intot 
erance,  ign:  ranee,  or  superstition,  the  good  work  progresses  at  thes# 
missions. 

SUMMARY. 

In  1840,  tiiis  society  had,  in  the  West  Indies,  fifty  missionary  stations  • 
in  British  North  America,  eighty-four  stations ;  in  Asia,  twenty-two, 
in  the  South  Seas,  twenty-five;  in  Africa,  thirty-one;  and  in  Europe, 
forty-two  stations.  In  all  these  countries  the  society  had  two  hundred 
and  fifty-four  stations,  six  hundred  and  twenty-three  missionaries  and 
teachers,  seventy-two  thousand  seven  hundred  and  twenty-four  com- 
municants, and  fifty-sii  thousand  five  hundred  and  twonty-two  scholars 


MISSIONS  OF  THE  METHODIST  EPISCOPAL  CHURCH. 


\m 


:  m 


I.     FoRKiGN  Missions. 
1.    The  Liberia  Mission  was  commenced  in  1833,  by  the  Rev.  M. 


B. 


Cox,  who,  in  a  few  short  months  after,  was  called  to  his  eternal  reward. 
His  dying  language  was,  "  Though  a  thousand  fall,  Africa  must  not  be 
given  up."  Five  other  missionaries  have  fallen  in  the  same  field. 
The  Liberia  mission  now  includes  an  annual  conference  of  seventeen 
preachers,  all  colored,  except  the  superintendent  and  the  two  brethren 
recently  sent  out.  It  has  a  membership  of  nearly  one  thousand,  of 
whom  one  hundred  and  fifty  are  natives.  There  are  thirteen  day 
schools,  in  which  from  five  hundred  to  six  hundred  children  are  in- 
structed, (of  whom  about  forty  are  natives,  preparing  for  future  useful- 
ness,) fourteen  churches,  eight  mission-houses,  three  school- houses, 
one  academy,  (a  stone  building,)  and  one  printing-ofiice.  Total  of 
missionaries,  male  and  female,  twenty-four. 

2.  ITie  Oregon  Mission.  —  This  mission  was  commenced  by  Rev. 
Messrs.  Jason  and  Daniel  Lee,  and  now  numbers  twenty-one  mission- 
aries, including  preachers,  teachers,  physicians,  farmers,  mechanics, 
&c.  The  greater  part  of  these  were  sent  out  in  1840,  making,  with 
their  wives  and  children,  about  fifty  souls  —  the  largest  missionary  ex- 
pedition going,  at  one  time,  from  this  country.  They  are  now  laying 
the  foundations  of  their  future  work. 

3.  The  Texas  Mission  was  commenced  by  Rev.  Dr.  Ruter,  as'jisted 
by  two  young  preachers,  who  accompanied  him  lo  that  country  in  1837. 
An  annual  conference  was  established  in  ..his  mission  field  in  1840, 
which  now  includes  three  rogul.i-  presiding  elders'  districts,  and 
eighteen  stations  and  circuits.  It  numbers  twenty-three  travelling 
preachers,  thirty-six  local  preachers,  (i.  e.,  lay  preacliors,  who  support 
Ihem&elves,  and  preach  as  they  have  opportunity  )  and  iw«>  Ihousaad 


ising  from  intok 
ogresses  at  tliesf 


ssionary  stations ' 
sia,  twenty-two , 

and  in  Europe, 
had  two  hundred 

inissionariea  and 
wenty-foar  com- 
nty-two  scholars 


MISSIONARY    STATISTICS. 


345 


^L  CHURCH. 


y  the  Rev.  M.  B. 
is  eternal  reward, 
frica  must  not  be 

the  same  field, 
ice  of  seventeen 
the  two  brethren 
)ne  thousand,  of 
are  thirteen  day 

children  are  in- 
for  future  useful- 
e  school- houses, 
)ffice.     Total  of 

menced  by  Rev. 
nty-one  niission- 
ners,  mechanics, 
40,  making,  with 
st  missionary  ex- 
f  are  now  laying 

r.  Ruter,  as'jisted 
country  in  1837. 
on  field  in  1840, 
s'  districts,  and 
-three  travelling 
ors,  who  support 

rtd    two    UlOUSUIMJ 


i 


11.  DoMBSTic  Missions. 
1  German  Missions. -The  first  German  mission  wni,  established 
m  ^mcmnati,  in  1835,  by  Rev.  Wihiam  Nasi.  There  are  now  seven- 
teen  German  nmsions,  containing  about  one  thousand  members,  in  the 
■tates  of  Ohio  Pennsylvania,  Kentucky,  Indiana,  Illinois,  Missouri,  and 
«  w  York.  A  German  paper  ,b  published  at  Cincinnati,  called  77i« 
UinsUan  Jtpologist,  having  eleven  hundred  subscribers. 
J.  Iruhan  Missions  -  There  are  eighteen  missions,  and  one  manual 
Jahor  school,  among  the  Indians  located  within  the  bounds  of  Rock 

^rZ'p  T?'"'  "''''""'  ^'"''""'  Mississippi,  and  Arkansas  con- 
ferences  These  n«w  include  two  thousand  six  huaidred  and  seventeen 
native  church  members. 

:3.  Missions  among  the  Slaves—There  are  forty-seven  of  these  mis- 
s.ons  m  successful  operation,  including  twelve  thousand  three  hundred 
and  ninety-three  in  church  fellowship. 

4  Missions  in  Destitute  Portions  of  the  Country. -There  are  one 
hundred  and  eight  domestic  missions  of  this  kind,  which  embrace 
twenty-three  thousand  nine  hundred  and  filly-eight  church  members. 

AGGREGATE. 
Foreign  mission,  ~  sixty-three  missionaries,  four  thousand  three 
hundred  and  seventeen  church  members. _ Domestic  m.ssions-one 
hundred  and  seventy-eight  missionaries,  forty-one  thousand  church 
rnombers.- Total -two  hundred  and  forty-one  missionaries,  forty-five 
thousand  three  hundred  and  scvente-n  church  members. 
A  '^^^'n^'l'o  ,r"""'  °^  missionary  money  collected  for  the  year  ending 
April  20,  1842,  is  one  hundred  and  five  thousand  two  hundred  and 
eighty-one  dollars;  expended,  one  hundred  and  forty-nine  thousand 
and  sixty-five  dollars. 


SEVENTH-DAY   BAPTIST  MISSIONARY   SOCIETY. 

The  operations  of  this  society  are  confined  to  the  occasional  a*. 
s.stmce  of  destitute  churches  at  home.  It  employs  six  agents  and 
missionaries.  Its  receipts  for  1838  were  one  hundred  and  ei.hty-six 
Hollars.  *=    ■'     * 

The  Seventh-Day  Baptists  have  ^ho  a  Society  for  the  Promotion  of 
^^r^^^nity  among  the  Jews,  at  home  and  abroad.     It  was  organized 


asam 


li  III 


346 


MI§SIOXARY    STATISTIC!. 


FRENCH   PROTESTANT  MISSIONARY  SOCIETY. 

This  Bocioty  was  formed  in  1822,  at  the  house  of  S.  V.  S.  Wilder 
E«q  ,  an  American  merchant,  then  residing  in  Paris.  It  has  a  seminary 
for  the  preparation  of  students.  In  162U,  it  sent  out  three  missionariei 
to  their  first  field  of  labor,  among  the  French  emigrants  of  South 
Africa,  and  among  the  surrounding  tribes.  It  had,  in  1839,  in  South 
Africa,  seven  stations,  twelve  missionaries,  about  one  hundred  con- 
verts,  and  five  hundred  scholars. 


NETHERLANDS  MISSIONARY    SOCIETY. 

The  principal  labors  of  this  society  are  expended  in  Dutch  India 
and  in  Siam.  In  Dutch  India  they  have  eighteen  missionaries,  at 
thirteen  stations.  Of  the  success  of  this  society,  litUe  is  known  in  this 
country. 


SCOTTISH   MISSIONARY  SOCIETY. 

This  society  was  established,  in  1796,  by  the  members  of  the  Epis- 
copal  church  in  Edinburgh.  It  has  had  missions  in  Tartary,  Asia,  and 
the  West  Indies.     Some  of  them  are  still  sustained. 


GERMAN  MISSIONARY   SOCIETY. 

This  society  was  preceded  in  its  formation  by  the  Missionary  Sem- 
■nary  at  Basle,  in  1816.  In  1821,  the  Missionary  Society  was  formed 
by  the  various  pastors  and  churches  of  the  surrounding  country,  under 
he  encouragement  of  Dr.  Steinkopfl!-.  The  scene  of  their  first  labors 
was  among  the  German  colonies  in  Asiatic  Russia,  in  1822,  when 
seven  missionaries  were  sent  to  prepare  the  way  of  the  Lord  in  that 
important  field.  Others  followed,  and  their  mission  was  beginning  to 
promise  great  results,  when,  in  1837,  by  a  ukase  from  the  emperor  of 
the  Russias,  they  were  required  to  abandon  their  work. 

In  1828,  they  commenced  a  mission  at  Liberia.  Death  became  their 
opponent  here,  and  seven  of  their  missionaries  died  through  the  sick- 
liness  of  the  climate.     Two  missionaries  are  still  laboring  in  that  field 

They  have  seven  missionaries  in  Hindoostan,  who  occupy  two  sta- 
tions,  — Mangalore  and  Dharwar.  They  expect  to  establish  another, 
shortly,  at  Hoobly,  for  which  five  missionaries  have  been  sent  out. 
Tii.'fe  are  several  schools,  and  one  .seminary,  connected  with  these 
stations. 


SOCIETY. 

S.  V.  S.  Wilder 
It  has  a  seminary 
three  tnissionariel 
igrantii  of  South 
n  1839, in  South 
ne  hundred  coa« 


lETY. 

in  Dutch  India 

>  missionaries,  at 

is  known  in  thii 


ry. 

jers  of  the  Epis- 
artary,  Asia,  and 


'Y. 

Missionary  Sem- 
jiety  was  formed 
g  country,  under 
their  first  labors 
,  in  1822,  when 
the  Lord  in  that 
i^as  beginning  to 
the  emperor  of 

ath  became  their 
irough  the  sick- 
ing in  that  field 
occupy  two  sta« 
Jtablish  another, 
(  been  sent  out. 
cted  with  these 


MISSIONAIU    STATISTICS. 
CHURCH   OF  SCOTLAND  MISSIOf'3. 


34/ 


^^''pZZ  tt;:.  '^^^'  *°  "^  ^'  --t  date.    Most  of  .neir  labor  i. 
tion  of  education.  '    ^  ''"*"  °^  ^^'^"  ^^^'ti  to  th^  pro.no- 


RHENISH  MISSIONARY  SOCIETY. 

inh?b'iirs'o7X;aliey  tf°"he  Rf"""7  ^""^^^  '"-P'"''  ^^e  p.ou. 
their  zeal.     Under  th is  impu  'e  JT  T      '"."'^"^  "'"»•  ^°  '-"itaf 
men,  on  the  Rhine,  by  a  union  of  the  "^  ""  'T™^''  '"  "^^'  »^  «"" 
Barmen,  Elberfield.'clgne  and  Weser'""'''"''""^'  ■°'''«"«'  '' 
earl!::::;^::::::::;.^;;?:;:;;,^.-^  Wurmb,  were  amon,  their 
the  battle  of  Leipsic  as  Lu'nan    and^Kl ^  " r''''''     "«  '^'«^'  *» 
He  next  studied  LdicinTand  /a  ied  a  H    7''  '"°  ""''"''  "'^  ^°""r. 
a  subject  of  religious  influence  Je  laid    U^'i  ""'^  "'''^"  ^'  ^«'=*'"« 
the  foot  of  the  cross.    He  be^'aJ  k      ,  I    ^"  ''°"°"  ^""^  '^""'"g  at 
Africa,  in  which  country  are  J  1;:!'''°"  ''  ^"PP-thal,  in  South 

y  are  several  missionaries,  and  four  stations. 

MISSIONS  OF  THE  ROMAN  CATHOLIC  CHURCH 

ofl^  kr :  c^:;^rs"  tzr:::  r  Tf  t-  '-'-'--^  «^- 

to  all  countries,  and  that  they  are  ardon*"^  .  '  ''''"  '"''^'°"''  "^-"^ 
their  labors,  and  unsparing  .n^heirx"enHV'^"'''  '"'^«^''t'^»We  in 
the  doctrines  of  this  ancien  "it  h    ''"''' '"  '^'  P'-^P-'gation  of 


JEWS'  MISSIONARY  SOCIETY 

Ting  association  was  formed  in  England  in  ISOfi      i*  • 
chiefly  by  ministers  and  members  of  thr         m    u  .  ^^  "  P-^'i-onlzed 
r»rty.nine  missionaries  anTagent'    who  '  '''''''''■     ^'  ''« 

in  Asia  and  Europe.     Of  these  ^'l"tn  7  ^"^"^^^'^'^^^^  "tations 

converts.     Its  receipts  in  is4     '"''''°"^'"'^«'  twenty-four  are  Jewish 

»-«     Three  or  Sth^safd'jr.rLr.^'^^  ^'^''^^  ^'^-^^"'^  '^^ 
ouu-r  instrumentalities,  within  a  few 7ear.."^''"  '^""'''"^^'  ^^  ^^i"  «^<» 


348 


MISSIONARY    STATISTICS. 


In  England,  there  is  an  institution  for  the  purpose  of  receiving  Jew 
ish  converts,  and  teaching  them  a  trade.     A  considerable  number  hav« 
enjoyed  its  privileges. 


INDIANS. 

As  great  eifurts  are  making,  by  almost  all  classes  of  Christians  ta 
spread  the  benign  influence  of  the  gospel  among  the  red  men  on  our 
borders,  it  may  not  be  amiss  to  state  their  locations,  numbers,  &c.  &c 

Mr.  McCoy,  in  his  valuable  "  Annual  Register  of  Indian  Affairs," 
published  at  Shawanoe,  in  the  Indian  Territory,  makes  many  impor 
tant  statements  respecting  this  highly-interesting  people. 

He  says  that  tha  number  of  Indians  nortii  of  Mexico  may  be  fairly 
estimated  at  one  million  eight  hundred  thousand.  He  estimates 
the  population  of  the  tribes  east  and  west  of  the  Mississippi  aa 
follows ;  — 


TRIBES    EAST    OP    MISSISSIPPI    RIVER. 


Indians  in  New  England  and 

New  York, 4,715 

Indians  from  New  York,  at 

Green  Bay, 725 

Wj'andots,    in     Ohio     and 

Michigan, 623 

Miamies, 1,200 

Winnebagoes, 4,591 

Chippewas, 6,793 

Ottawas  and  Chippewas  of 

Lake  Michigan, 5,300 

TRIBES    WEST    OP 

Sioux,   27,500 

lowas,   1,200 

Sauks  of  Missouri, 500 

Sauks  and  Foxes, 6,400 

Assinaboines, 8,000 

Crees,    3,000 

Camanches,   7,000 

Crows, 4,500 

Arrepahas,  Kiawas,  &:c.,  .  1,400 

Caddoes, 800 

Snake    and    other    tribes 


Chippewas,   Ottawas,   and 

Putawatomies, 

Futawatomies, 

Menominees, 

Creeks, 

Cherokees, 

Chickasaws, 

Choctaws, 

Seminoles, 

Appalachicolas, 


8,000 

1 ,400 

4,200 

22,068 

10,000 

5,429 

3,500 

2,420 

340 


Total,  81,904 


MISSISSIPPI    RIVER. 

within  the  Rocky  Moun- 
tains   20,000 

Gros-ventres, 3,000 

Arrekaras, 3,000 

Cheyennes, 2,000 

Minatarees, 1,500 

Mandans,   ]  ,.')00 

Black  Feet,   30,000 

Tribes     west     of    Rocky 

Mountains, 80,000 


Total,  201,300 


oceiving  Jp  w 
number  hav« 


Christians  ta 
1  men  on  our 
bers,  &c.  &c 

dian  Affairs," 
many  impor 

may  be  fairly 
He  estimates 
Mississippi   aa 


3,   and 

8,000 

1 ,400 

4,200 

22,008 

10,000 

5,429 

3,500 

2,420 

340 

Total,  81,904 


Moun- 

20,000 

3,000 

3,000 

2,000 

, 1,500 

1,500 

30,000 

Rocky 

80,000 

rotal,  201,300 


MISSIONARY    STATISTICS. 


349 


Mr.  McCoy  states  il7T    ^  '"."^  "''  ^"^'""  '^^'"'"^^y- 


Osage, 


INDIGENOUS    TRIBES. 


5,510 


Kauzau,  or  Kansas, i  Visa 

CM J  »«•  '  i,oo^ 


Otoe  and  Miasouria,... 
Omaha, 


1,600 
1,400 


^""'"?'   10,000 

^""«'^'^' 800 

^""P*" 450 


Total,  21,444 


^'•"''taw. ,000 

^^'^rokee ' 

Creek  ' 

^^^ 3,600 

feeneca  and   Shawanoe  of 

Neosho, .rn 

^^^ 225 

119 
135 

81 


EMIGRANT    TRIBES. 

Sh 


awanoe  of  Kauzau  Rir- 
er, 


Del 


aware. 


764 
856 


p';^"P°°' 603 

r  utawatomie 


Piankasha, 

Peoria  and  Kaskaskias,. 
Ottawa 


Emigrant,  . 
Indigenous, 


444 

26,289 
21,444 


.  ,  Total,  47,733 

i'u^:^nS^:::^^i::r  ^'"^^^^""^^^-  -^  ^-^-^^^  ^^^-en 

aanTlntn:rN:rim;;'"'f  °"^  '"'"'°"  ^'^'^^  ^""'^-^  ^hou- 
with  civilized  rnanTivtuTrit^  'T'l  ^'^""^^"^  -«-^  ^  ^^d 
civilization.  ^      ^'"^'"  °'  ^'''  ^'S^ees  advanced  towards 

li.itCiz':'L\;iIr^^^^^^  ''^  -^--y  ^vithin  the  following 

and  as  far  west  of  the  «ta..  nf^  f''"'   °"  '^'   ^^^'^^"   ^^^^^-^y, 
thence  dowT  Id  I^te     1/     Jl'T  "  ''"  '=°""*^^  '«  habitable 
Arkansas;   theJlce  n X:  dir^n';^^^^^^         ^Tr  '°""'^'^  ^ 
Btate  of  Missouri :  thoncrnorfh      l   ^      ,         '   °^  Arkansas,  to   the 

River;  thence  "P  Mis  o  r"ttto"lu;l:r"  "T'  ^°  '^'^^""^' 
M  far  as  the  countrv  i«  h.K.  . .  r° '^""'^^^  R.ver;  thence  westerly 
kK^ginning  '  '  '^''"^''^'  ^'^^"^^  southwardly  to  the  place  of 

30 


m 


kk 


I  I'll 


T 

1 


V  , 


i    11 


BIOGRAPHICAL    SKETCHES 


OF   THE 


FATHERS    OF    THE    REFORMATION,    FOUNDERS    OF   SECTS, 

AND    OF    OTHER    DISTINGUISHED    INDIVIDUALS 

MENTIONED    IN    THIS    VOLUME. 


JOHN  WICKLIFFE, 

a  celebrated  doctor,  professor  of  divinity  at  Oxford,  and 
deservedly  considered  as  the  forerunner  of  Luther  in  the 
reformation.  He  was  born  at  Wickliffe,  in  Yorkshire,  about 
1324,  and  educated  at  Queen's  College,  and  afterwards  at 
Merton,  and  in  1361  raised  to  the  mastership  of  Baliol  Col- 
lege. In  1365,  he  was  made,  by  the  scholars,  head  of  Can- 
terbury Hall,  just  founded  at  Oxford  by  Archbishop  Islip ;  but 
his  elevation  was  opposed  by  the  monks,  and  Langham,  the 
next  primate;  and  the  pope,  to  whom  the  dispute  was  re- 
ferred, displaced  him  and  his  secular  associates.  Thus  dis- 
graced by  violence,  he  retired  to  his  living  at  Lutterworth,  in 
Leicestershire,  meditating  revenge  against  the  authors  of  his 
unjust  privation.  In  the  works  of  Marsilius  of  Padua,  and 
other  bold  writers,  he  found  ample  room  to  indulge  his  op- 
position ;  and,  well  aware  of  the  popularity  of  attacking  a 
foreign  power,  which  overawed  the  throne,  and  submitted  the 
industry  and  the  revenues  of  the  kingdom  to  its  own  avari- 
cious views,  he  loudly  inveighed  against  the  errors  and  the 
encroachments  of  the  Romish  church.  His  writings  alarmed 
the  clergy,  and  a  council  was  assembled  at  Lambeth,  by 
Archbishop  Sudbury,  1377,  and  Wickliffe  summoned  to  give 
an  account  of  his  doctrines.  He  appeared  before  it,  accom- 
panied by  the  duke  of  Lancaster,  then  in  power;  and  he 
made  so  abls  a  defence,  that  he  was  dismissed  without  con- 


i:s 


OF   SECTS, 
UALS 


)xford,  and 
ither  in  the 
shire,  about 
fter wards  at 
Baliol  Gol- 
iad of  Can- 
p  Islip ;  but 
ingham,  the 
ute  was  re- 

Thus  dis- 
terworth,  in 
thors  of  his 

Padua,  and 
ilge  his  op- 
attacking  a 
ibmitted  the 

own  avari- 
ors  and  the 
ngs  alarmed 
jambeth,  by 
oned  to  give 
e  it,  accom- 
i^er;  and  he 
vithout  con- 


BlOUUAPlllCAL    SKETCHES.  35] 

Kaxrrr  rr  r" '^."- -  -.^: 

before  the  sovereign  po„,ff,  ■""■ '"  '"'""'•  '"  P''»°» 

ond  council  aasemWed  »,^      k  T'"""™""  "^  "■'''  »  =«<> 

coramotion  among  the  people  whol^i      '  ^""'""^  " 

of  .heir  chan,piof.  peSdC.SZr;  ''^  7" 
joined  on  hira  silence  in  matter,  Z  ,  '^  .  ^'  ""^  *"• 
t^ndisma,ed  by  the  plr  '  t^rT:^^^''^ 
to  preach  his  doctrines    which  tZ  """"""^ 

"pread;   and   a  thirrf  !  ,     T       ""*  """^  TOiversally 

Courtnayfeprimte   iZ    '  Ir'""'  "^"""'^O-  """« 

•he  re  J;er  w^  lllm Lt  retra^rr  "^ 
erroneous.     The  severity  of  .ho  '  "^'^^'^^'' ^nd  fourteen  aa 

of  .he  pope,  and  .rcr  rt^^  ^.r^er  S^r 
directed   with    pffp^t    o„  •    .     ,  ^  Richard  II., 

wun    ettect    against   the   supporters   of   ih^ 
heresy;   but,  while  some  of  hi.  foil  ^^  "^''   ""^    ^^^  "ew 
ment  for  their  adherencTto  b  7"  '"^"'"^^  P""'^^^- 

Piiy  died  at  Lut  errth  384  atT7  "'  7"''^^  ""^^P" 
wanting  to  emancipate!  E^lish  „  I":  T  T'"^  "^^ 
of  Rome,  but  the  boldness,  perseveranr  ^""^  '^''""^ 
a  popular  leader      Of  til     P^''f  ^'^^"^^'  ^nd  eloquence,  of 

T^^gus  is  aTmos°  hf  o:r":h"f  \'^  "''"^'  '■'^ 
The  noble  struggle  which  WiX/r^  '  ■"""  P""'^''- 
gigantic  power  of  ^21  ,  "'  """'''  "S"'"^'  "-e 

'u  Marti'  L  he  toTe  :ill  ™t  ''"'""'  "'"'"  ""^  ''-'■'• 
i.13  doctrines  on  a  ^u^^r  wl  luHrl  ChT"- 
«  no  more.     The  memory  of  Wicklil  I  Christianity 

'g-miny  by  the  impotent  Pap  s^dLT  '"'?'•''/'''' 
council  of  Constants    ,,.1,  ?       ^  *®  °"^'^'  of  the 

.nd  Jerome  ofTare'al        "^m""'  ""'"''  "f"''"  Huss 

former  was  del,!"!  rCc  J'd         ?'  ""  '""*'°"^  ^ 

'"''^"=  'i"^''  ""  obstinate  heretic;  and 


i-?,:!.*!^ 


352 


BIOGRAPHICAL     SKETCHES. 


liis  bones  were  therefore  dug  up  from  holy  ground,  and  con- 
temptuously burnt 


-ft 


JEROME  OF  PRAGUE, 

the  celebrated  lay  reformer,  was  born  at  Prague,  about  the 
year  1370.  Very  little  is  extant  relative  to  the  early  part 
of  his  life;  but  he  was  very  eager  in  the  pursuit  of  knowledge, 
and  spent  his  youth  in  the  universities  of  Prague,  Paris,  Hei- 
delberg, Cologne,  and  Oxford.  At  the  latter  university,  he 
became  acq>*ainted  with  the  works  of  Wickliffe,  translated 
them  into  his  native  language,  professed  himself,  on  his  return 
to  Prague,  to  be  an  open  favorer  of  him,  and  attached  himself 
to  the  Reformed  in  Bohemia,  over  whom  Huss  presided.  Be- 
fore the  council  of  Constance,  Jerome  was  cited  on  the  17th 
of  April,  1415,  when  Huss  was  confined  at  that  place.  On 
his  arrival,  he  found  that  he  could  not  render  any  assistance 
to  Huss,  and  therefore  thought  it  prudent  to  retire ;  and,  on 
behalf  of  Huss,  he  wrote  to  the  emperor.  At  Kirsaw,  Jerome 
was  seized  by  an  officer  of  the  duke  of  Sulzbach,  who  im- 
mediately wrote  to  the  council  concerning  him,  and  they 
directed  him  to  send  his  prisoner  to  Constance.  On  his 
arrival  at  that  place,  he  was  immediately  brought  before  the 
council,  accused  of  his  attachment  to  Protestant  principles, 
and  was  remanded  from  the  assembly  into  a  dungeon.  As  he 
was  there  sitting,  ruminating  on  his  approaching  fate,  he  heard 
a  voice  calling  out  in  these  words:  —  "Fear  not,  Jerome, 
to  die  in  the  cause  of  that  truth  which,  during  thy  life,  thou 
hast  defended."  It  was  the  voice  of  Madderwitz,  who  had 
contributed  to  the  comfort  of  Huss ;  but,  in  consequence  of 
it,  Jerome  was  conveved  to  a  strong  tower,  and  exposed  to 
torture  and  want. 

This  suffering  brought  on  him  a  dangerous  illness,  and 
attempts  were  then  made  to  induce  him  to  retract  his  princi- 
ples; but  he  remained  ijnmovable  Unhappily,  however,  for 
his  subsequent  peace  of  mind,  he  was  at  length  induced  to 


BIOGUAPHICAL    SKETCHES. 


id,  and  con- 


35J 


;,  about  the 

5  early  part 

knowledge, 

Paris,  Hei- 
liversity,  he 
3,  translated 
•n  his  return 
hed  himself 
^sided.  Be- 
on  the  17th 
place.  On 
y  assistance 
re ;  and,  on 
saw,  Jerome 
ch,  who  im- 
1,  and  they 
;e.     On  his 

before  the 

principles, 
3on.  As  he 
te,  he  heard 
lot,  Jerome, 
ly  life,  thou 
z,  who  had 
equence  of 

exposed  to 

illness,  and 

,  his  princi- 

lowever,  for 

induced  to 


Accordingly,  i„  ,i,e  m„„th  of  May    1 410    I„r„„ 

r:c:ir ::r^^;s  r  }^ '-  -  - 

other  ™,„e.  of  a  si„iiar  des:;".,:  .'T  CrXf 
answered  with  equal  snirJ*      ^u        L    ,  articles  he 

-„.fe.ed  an  2"^:rin^:7tZ'''Z  "-""'  ""^ 
sweet,  distinct   and  f.,II      p-  /"^'"o^y-     His  voice  was 

-  co„„cii.  er.rL  J^fritrrnixtrt 

seemmg  even  desirous  of  death  despising,  but 

surrounded  by  hkzl  f",  T"  -^"J  '""'^"''""-     ^'''- 
luea  Dy  hJaz.ng  fagots,  lie  cried  out.  •■  O  Lord  God 

S^tr^^i^:t-°:^i-iiES 

Jerome    was,    unquestionably,   an    excellent    man      Hi, 


30 


W 


tm 


L  k 


1 


uim^J 


354 


BIOGRAPHICAL    SKETCHES. 


JOHN    IIUSS, 

a  famous  divine  and  martyr,  born  in  Bohemia,  1376,  and  ed« 
ucated  at  Prague,  where  he  took  his  degrees,  and  entereo 
into  the  ministry.  The  writings  of  Wickliffe  converted  him 
from  the  superstitions  of  Rome,  and,  with  eloquent  zeil,  ha 
began  to  preach  against  the  power  and  influence  of  the  pope, 
His  efforts  proved  successful ;  the  Papal  authority  began  to 
be  slighted  in  Bohemia;  but  the  archbishop  of  Prague  issued 
two  mandates  against  the  heresies  of  Wickliffe,  and  the  labors 
of  Huss  and  his  followers ;  and  this  exertion  of  power  was 
soon  seconded  by  a  bull  from  Rome,  for  the  suppression  of 
all  tenets  offensive  to  the  holy  see,  Huss  exclaimed  against 
these  proceedings,  and,  though  summoned  to  Rome  to  an- 
swer for  his  conduct,  he,  supported  by  the  favor  of  Wences- 
laus,  king  of  Bohemia,  disregarded  the  pope's  authority,  and 
was  excommunicated ;  and,  soon  afler,  his  friends  and  ad- 
herents were  included  in  the  same  interdict.  After  causing, 
by  his  opposition  to  the  Papal  decrees,  various  tumults  in 
Prague  and  Bohemia,  Huss  was  prevailed  upon  to  appear  at 
the  council  of  Constance,  to  give  an  account  of  his  doctrines. 
The  emperor  Sigismund  granted  him  his  protection,  and  in- 
sured security  to  his  person ;  but  when,  soon  after,  he  reached 
Constance,  1414,  he  wr^s  seized  as  a  heretic,  and  imprisoned, 
and,  after  a  confinement  of  severe  hardships  for  six  months, 
he  was  condemned  without  a  hearing ;  and,  when  he  refused 
to  recant  his  errors,  he  was  tumultuously  sentenced  to  be 
burnt.  The  emperor  indeed  complained  of  the  contempt 
shown  to  his  authority,  and  of  the  perfidy  used  towards  the 
delinquent,  but  all  in  vain.  Huss  was  inhumanly  dragged  to 
execution ;  he  was  stripped  of  his  sacerdotal  habit,  deprived 
of  his  degrees,  and,  with  a  paper  crown  on  his  head,  with 
pictures  of  devils  round,  and  the  inscription  of  "Heresiarch," 
he  was  burned  alive,  July,  1\15.  He  endured  his  torments 
with  uncommon  fortitude  and  truly  Christian  resignation 
His  ashes  were  collected,  and  then  sprinkled  in  the  Rhine 


576,  and  ed» 

and  entereo 
mverted  him 
lent  zeil,  he 
of  the  pope, 
ity  began  to 
rague  issued 
nd  the  labors 
>f  power  was 
ppression  of 
imed  against 
lome  to  an- 

of  Wences- 
uthority,  and 
:nds  and  ad* 
fter  causing, 
s  tumults  in 
to  appear  at 
lis  doctrines, 
tion,  and  in- 
r,  he  reached 
I  imprisoned, 
r  six  months, 
;n  he  refused 
;enced  to  be 
he  contempt 

towards  the 
!y  dragged  to 
ibit,  deprived 
iS  head,  with 
Heresiarch," 
his  torments 

resignation 
the  Rhine 


BIOfiJiAPHICAL     SKETCHES. 
JOHN  CECOLAMPADIUS, 


355 


or  s:r:c'»:r  r;^r '-  '^^  --- 

Ui^colampadius  was  of  a  meek  ind  n„'in*  ^• 
the  undertaking  of  any  busiresfh!       ^         ^'^Po^^tion;  i„ 
nor  was  there  anv  th!!  .  """'  ""^'^  circumspect; 

his  t.me  n  rP^r        ?  '"''""  ^^""'^"^  *'^  '^™'  ^^an  to  spend 

Scriptures.  ^  ^   °^   annotations   on   the   holy 


MARTIN    LUTHER, 
lo  UK  labors  of  the  bar,  but  an  extraordinary  accident  divert 

eiotrdr-he^' '"  ""'"f  ™=  ""^ '"  '"^  «^"" '  h 

iello»-s  udent,  he  was  struck  down  bv  li^ntninir    and   hi. 

eompantor.  k,i]ed  by  his  side;  and  thisLd^urfffect  upon 
.3  m,nd  that,  without  consulting  his  friends,  he  retfed     om 

he  world  mto  the  order  of  the  Augustines.    In  tht  eclu'sion 

■e  found  by  accident  a  Latin  Bibfe,  which  h^  „  er  teZ 
h  d  seen,  and  ,„  perusing  it  he  was  astonished  at  he  liVt L 
knowledge  o  Scr.p.ure  and  of  Christianity  which  the  del 
.ten  nnparted  to  the  people.  From  the  convent  of  ErS 
he  was  removed  to  Wittenberg  University;  and  here  he  read 
1  ctures  on  ph.losophy,  for  three  years,  to  numerous  a  d  a^^ 
P  nnd,ng  aud.ences.     The  completion  of  St.  Peter's  Church 

pope,  Leo  X  to  fill  h,s  coffers  with  greater  facility,  published 
general  n,d„  gences  for  the  forgiveness  of  sins'^'su  ,  a. 
wou  d  contrtbute  to  ,he  pi„„,  work.  The  Dominicanswer" 
narusted  w.th  the  selling  of  these  indulgences  in  Germlny 


336 


BIOGRAPHICAL    SKETCHF.S. 


and  in  pnjing  their  money  the  good  friar  Tetzel  informed 
the  superstitious  people  that  they  might  release  themselves 
not  only  from  past,  but  also  future  sins.     This  pious  im- 
position did  not  escape  the  discerning  eye  of  Luther ;   he 
published,  in  1517,  a  thesis,  containing  ninety-five  propositions 
on  indulgences,  and  challenged  opposition.     Tetzel  was  not 
silent  on  the  occasion ;  but  while  he,  with  the  voice  of  au- 
thority, called  his  opponent  a  damnable  heretic,  and  whilst  he 
burnt  the  thesis  with  all  possible  ignominy,  Luther  asserted 
boldly  the  inefficacy  of  indulgences,  and  regarded  penitence 
and  works  of  mercy  and  charity  alone  capable  of  forming  a 
reconciliation  with  Heaven.     Though  attacked  by  numbers, 
Luther  had  the  satisfaction  to  see  his  sentiments  embraced 
with  eagerness  by  the  body  of  the  people;  and,  when  sum- 
moned by  the  pope  to  appear  at  Rome  to  answer  for  his 
conduct,  he  had  the  firmness  to  refuse,  though  he,  at  the  same 
time,  in  the  most  submissive  manner,  exculpated  himself,  and 
deprecated  the  resentment  of  the  supreme  pontiff.     Maximil- 
ian, the  emperor,  was  anxious  to  support  the  cause  of  Rome; 
but  Luther  happily  found  a  protector  and  friend  in  the  elector 
of  Saxony,  and,  upon  an  assurance  of  personal  safety,  he  did 
not  refuse  to  appear  at  Augsburg  before  the' Papal  legate, 
Cajetan.     The  conference  ended  by  the  refusal  of  Luther  to 
submit  implicitly  to  the  pleasure  cy  the  Papal  see.    The  pope, 
however,  finding  that  violence  could  not  destroy  the  obstinacy 
of  Luther,  had  recourse  to  milder  means,  and  his  agent  Mil- 
titius  was  employed  to  visit  the  reformer,  to  argue  with  him, 
and  to  offer  t'-.-ns  of  reconciliation.     Luther  was  struck  with 
the  civilities  and  the  temper  of  the  Papal  missionary ;  but, 
instead  of  making  submission,  he  was  roused  to  greater  op- 
position by  the  exhortations  of  the  Bohemians,  and  the  able 
support  of  Melancthon,  Carolostadius,  and  other  learned  men. 
In  1519,  he  was  engaged  in  a  personal  controversy  at  Leipsic 
with  Eccius,  divinity  professor  at  Ingolstadt ;  but  it  tended 
only  to  sow  greater  enmity  and  deeper  variance  between  the 
disputants.    The  same  year,  his  book  against  indulgences  was 
censured  by  the  divines  of  Louvaine  and  Cologne;  but  Luther 


BIOGRAPHICAL     SKETCHES.  357 

energefo  he  wa,  i„  1520  formally  condemned  by  a  bu  1  from 
Rome,  which,  after  enumerating  forty-one  of  hU  I,  .  , 
opmion.  denounces  against  bin.  the  ve^gZef „    l  clt 

rdu:::zLi:r"T,; ''  ";*""  '-'^  '">■"  "^ '"  -  -"'' 

.'Th.  r    .  ,.  r     '"'''™'  "=•">''"'='  Luther  answered  bv 

."raSretrCf^it.irrv^'^^ 

students  of  WUtemberg  together,  ^e  fl     J    n t'th  '  fi",!  ,'  : 

ncnmt.     In  1521,  he  was  summoned  to  appear  before  ,h« 
empe^r  at  the  die.  of  Worms,  with  a  promisTof  pr^t  ion 
nd.  though  h,s  friends  dissuaded  him,  and  told  him    ha,    ^ 
h.s  opponents  had  burned  his  writings,  so  they  wild    ;e^ 

rontlei  otiit^ui'z.f^T? '-":  »'^^--  - 

K„  1?    •  wuum  go.      At  Worms  he  was  rp.juirpfl 

by  Eccus   0  retmct  his  opinions,  but  he  declared  that'  x     ,, 
what  he  advanced  could  be  proved  contrary  ,„  Scrip,  .rehe 
net  er  could  nor  would  recant.     His  obstinacy  pro  Ted    ffen 
-sue  to  the  emperor ;  but,  as  he  had  promised  hi.n  hrprotecHor 
he  permuted  him  to  denar,      ri,.,o  ""  "'^  P""^':"™. 

I,;,     r  .       •       ,      ""l*"^'-     i^harles,  neverthe  ess,  published 

t  ;r  oT.rem;r  'iTr---'  ^'-^^  ^™  -'« 

oehverance  and  in  the  castle  of  Wi.temberg,  wh"!  I  e  d 
nom,„a,ed  h>s  hern^ilage  and  his  Pa/„to.s.,  he  held  a      ere 
orrespondence  wi,h  his  friends,  or  composed  books  n  defence 
of  I1.S  „p,„,o„s.    At  the  end  of  ,en  months,  when  the  empero! 
wasdepar,ed  for  Flanders,  he  again  ap;eared  pubS 

bemg  checked,  h,s  doctrines  had  gained  ground  and  were 

n,ver.a  ly  embraced  ,hro„gh  Ge.nL,y.     !„  1522        'Z 

.*ed,  m  conjuncon  wuh  Melancthon,  a  Latin  translation 


358 


BIOGRAPHICAL    SKETCIFES. 


of  the  New  Tcstamont ;  ami  the  work  was  read  with  avidity 
by  tho  German  nation.     In    J.5'^1,  he  had  to  contend  witJi 
l*irasnius,  a  man  wlio  had  apparently  adopted  his  sentiments, 
uiuu^rh  he  had  not  the  manliness  to  acknowledge  them;  and 
he  now  found  in  him  an  aL.t;  antagonist  enlisted  in  defence 
of  tho  pope.    In  lo24,  Luther  threw  aside  the  monastic  habit; 
and  the  next  year  he  married  Catherine  de  Bore,  a  nun  who 
had  csca[)  d  iioia  a  convent;  and  though  he  was  ridiculed 
by  his  enemies,  and  censured  for  taking  a  young  wife,  he 
defended  his  conduct  by  scriptural  texts,  and   again  set  at 
nought  the  authority  of  Rome  and  the  cavils  of  her  advocates. 
In  1525,  the  emperor  called  a  diet  at  Spires,  in  consequence 
of  the  war  with  the  Turks,  as  well  as  the  troubled  state  of 
Germany  in  consequence  of  religious  disputes;  and  in  the 
sitting  of  the  next  year  he  proposed  that  the  edict  of  Worms 
should  be  duly  enforced,  the  Catholic  religion  supported,  and 
heretics  punished.     The  new  doctrines,  though  thus  openly 
attacked  by  the  head  of  the  empire,  u  ere  ably  defended  by  the 
electors  of  Saxony  and  Brandenburg,  the  landgrave  of  Hesse, 
the  prince  of  Anhalt,  and  others ;  and  in  another  diet,  held 
again  at  Spires,  these  dissentient  princes  protested  against  the 
measures  of  the  empire,  and  were  consequently  called  ProUs' 
fonts.    In  the  midst  of  the  confusion  of  German) ,  a  confession 
of  faith  was  drawn  up  by  Melancthon,  the  mildest  and  most 
moderate  of  Luther's  followers,  and,  as  it  was  presented  to  the 
emperor  H  Augsburg,  it  has  been  called  the  Augsburg  Con- 
fission.    Thus  the  opposition  raised  against  the  mighty  empire 
of  spiritual  Rome  by  an  obscure  monk,  was  supported  by 
intelligent  princes  and  powerful  nations,  and  Luther,  now 
;  egarded  as  the  champion  of  the  faith  through  Germany,  hac 
nothing  to  apprehend  from  his  persecutors,  but  had  only  to 
labor   earnestly  to  confirm   what  had  been   so   happily  es- 
tablished.    His  German  translation  of  the  Bible  appeared  in 
1535,  and  was  received  with  grateful  raptures  by  the  Germans. 
He  died  at  Isleben,  18th  February,  154G,  aged  G3.     This 
illustrious  man,  engaged,  as  Atterbury  has  observed,  against 
the  united  forces  of  the  Papal  world,  stood  the  sliock"  with 


BI0I;HAi"11|CAL    skktches. 


3.:9 


mind  Lh        T"^-     ""  """  -  "■"'  "'  '■'S'-  ™''"»™o„„  of 
m,„d  and  great  v.rtuc    He  had  a  vast  understanding,  wl.ich 
™sed  h.m  to  a  pitch  of  learning  unknown  n.  the  age  h  wh    i, 
he   .ved      II,s  worlcs.  collected  after  his  death,  appeared  a 
Wittemberg,  in  seven  volu.nes,  folio  "^ 


ULRICUS  ZUINGI.IUS, 
.  zealous  reformer,  born  at  Wildehausen,  in  Switzerland,  1 487 
He  studied  the  learned  languages  at  Bfcle  and  BernL    an, 
apphed  htmself  to  philosophy  at  Vienna,  and  took  hi,  d  gree 
of  doctor  „    d,v,n,ty,  at  Basle,  1503.     For  ten  years  he  1 
qutred  popularity  as  public  preacher  at  Glaris,  and  in  1518 
he  was  ,nv,.ed  to  Zurich  to  undertake  the  otBce  of  minister 
The  tenets  of  Luther,  which  were  now  propagated  in  Ge  i 
".any,  encouraged  the  Sw.ss  preacher  to  oppose  the  sale  of 
ndu  gences,  and  to  regard  them  as  i.npositions  from  the 
court  of  Rome  upon  the  superstitious  credulity  of  the  neonle 
Undaunted  in  the  publication  of  his  opinions'  he  conS  d 
.o  mcrease  the  number  of  his  adherents,  and  in  152^1,0 
assemb  ed  the  senate  and  the  clergy  of  Zurich,  and  present  d 

oh        r  "LrV'"  P'°P-''--  "><=  -inute  articles 
"f  h.s  faith.     Though  opposed  by  the  bishop  of  Constance 
ms  doctrines  were  adopted  by  the  full  senate,  and  he  was 

m1     ?  T"!:  ""  ™"'  "'■  ^o"-  "'"'''  ^'  P"^'"^'  were 
«b.<iden  to  teach  any  thing  but  what  could  be  proved  by 

ihe  gospel.     Another  synod  still  more  powerfully  favored  the 

zz:ir  TV'  "''""'■■  '""^-  -d'reiics  w : 

.emoved  from  churches,  processions  were  forbidden,  and  the 
fhrhTR"'"' •"""""  ""'""P  '"•'  — oni;s  of  the 
m  the  establishment  of  his  doctrines  in  the  canton  of  Zurich 
Zuing|,us„e.  with  violent  opposition  in  the  other  members' 
of  the  Swiss  confederacy,  and,  after  the  fruitless  conferences 
of  Baden  between  CEcolampadius  on  the  part  of  Zurich,  and 
n  ine  ^art  oi  me  i^athoiics,  both  sides  had  recourse 


ifmim 


360 


niOiiRAlMIU  AI.    SKKTCIIKS. 


to  arms.     In  one  of  the  first  encounters,  the  great  cnampion 
of  the  reformation  was  slain,    1 1th  Octoher,   J5!U.     As  a 
leader,  Zuinglius  displayed  great  firmness,  deep  learning,  and 
astonishing  presence  of  mind.     Tliongh  he  opposed  the  doc- 
trines of  the  Romish  church,  he  greatly  differed  from  the 
German  reformer,  atul  each,  unhappily,  paid  little  respect  to 
the  opinions  of  the  other.     His  followeis  continued  to  in- 
crease ;   and  in  bearing  his  name  they  maintained  doctrines 
on  original  sin,  and  on  grace,  which  were  rejected  by  the 
other  seceders  from  the  jurisdiction  of  Rome.     According  to 
Zuinglius,  salvation  was  extended  not  only  to  infants,  who 
died  before  baptism,  but  to  heathens  of  a  virtuous  and  moral 
life.     Some  alterations  were  afterwards  introduced  by  Calvin, 
by  Beza,  and  others ;   but  whilst  the  proselytes  to  these  new 
opinions  acquired  the  name  of  Calvinists  in  France,  and  in 
other  parts  of  Europe,  the  Zuinglians,  who  firmly  adhered  to 
the  tenets  of  their  founder,  assumed  the  appellation  o{  Sacra- 
mcntarians.     The  works  of  Zuinglius,  as  a  controversialist, 
were  respectable,  chiefly  written  in  German,  and  were  com- 
prehended in  four  volumes,  folio. 


MARTIN  BUCER, 
a  Dominican,  born  in  Alsace,  in  1491,  who  early  embraced 
the  tenets  of  Luther.  He  afterwards  inclined  more  to  the 
opinions  of  Zuinglius,  and,  in  his  zeal  for  the  reformation, 
attempted  in  vain  to  reconcile  these  two  powerful  leaders. 
For  twenty  years,  his  eloquence  was  exerted  at  Strasburg  to 
establish  the  Protestant  cause ;  but  the  turbulence  of  the  times, 
and  his  opposition  to  the  views  of  the  Catholics  at  Augsburg, 
rendered  him  unpopular,  so  that  he  received  with  pleasure 
the  invitations  of  Cranmer  to  settle  in  England.  He  was 
received  with  gratitude  by  the  nation.  Edward  VI.  treated 
him  with  great  kindness,  and  he  was  appointed  theological 
professor  at  Cambridge,  in  1549,  where  he  died  two  years 
ifter.     Five  years  after,  the  persecutions  of  Mary  were  «x- 


BlOnnAPinCAL    SKF.TCriES.  35, 

none  of  the  sreat  refnr,n..         7         "  "'"  '"ferior  to 

His  writings,  i„  Latin  anH  rt  "'''^^  *"^  opposite  sects, 
all  on  theotgicu, ;:;;;:;'  ''"'""''  ^^'^  -^^  -'n-oua.  and 

PHILIP  MEI.ANCTHON 
a  celebrated  reformer  bnm  la.u  v^  x  ' 

&ch«,ar„erd.,  which  signifies  6fc„i  ";;  TL         ,  """ 
changed,  according  to  the  affect,,!         r"  i       ^  """^  »■" 

mondRe„ch.i„,i„:„Me,a„ch  th^ch  in'or^T'-  "^  "■' 
the  same  meaning.  „e  studied  nt^euln  pT^""'"''"' 
He,delberg,  and  with  snch  success  tha  Hi  ^^""''"'""'  ""^ 
a  corned,  of  some  merit  He  ,11  n  ^  f  '""rteen,  he  wrote 
cause  he  was  refused  a  de^rl  He.delherg  i„  ,5,3,  f^ 

'l.en  passed  to  TuhLVenThrre^rreredf  "'  ^°'"'''  ■">" 
gave  public  lectures  ™  Vir  J %"'  ^  '"  '"'"■''  '"^ 

In  ,5.8.  h,  the  -ommenSJ  rVr^  df  tT'T 
was  appomted,  by  the  elector  of  «  Jf      Reuchlin,  he 

Wittemberg,  'Ji  her  b t  „  .hrTnl'  "'  f""'"'"'  " 
-vhich  contributed  so  much°,„  ,h  '  '  "'"•  '"'"•". 

tion.  He  was.  in  mTtl^^yTZl  t  'fr" 
"Sit  the  churches  of  the  elector,..  j  "^l  '"''''"''=' '<• 
employed  i„  the  arduous  labors  „f„  """"''  ""^  «"• 

fei.h  which  have  receled  t    'amf  X"I  "T  "''''"'  "' 
»ion,  because  presented  to  .L  Augsburg  Confes. 

city.     In  the  dispute   whchh!  ""•"""  "'  "'^  ""<='  "f  that 
controversial  enmitv  hid     1      """""""ed  in  those  days  of 

which  his  ft  endTmk  r  atS  '""  """"^  »""  '»"''-». 


'gr.mk 


36Z 


BIOGRAPHICAL     SKETCHES, 


•J:< 


come  to  France,  to  settle  the  disputes  of  the  Protestants ;  but 
through  the  interference  of  the  duke  of  Saxony,  the  offer  vvaa 
declined,  as  likewise  a  similar  invitation  from  the  king  of 
England.  He  was  engaged  in  the  various  conferences  which 
took  place  on  religious  subjects  at  Frankfort,  Reinspurg, 
Worms,  Spires,  and  Ratisbon,  and  every  where  evinced  the 
deepest  learning,  the  most  peaceable  temper,  and  the  strongest 
moderation.  The  character  of  the  times,  and  not  inclination, 
rendered  him  a  controversialist,  and  his  answer  to  his  mother 
displayed  the  great  and  the  good  man.  When  asked  by  the 
aged  woman,  who  repeated  before  him  her  prayers  in  a  simple 
but  pious  manner,  what  she  must  believe  in  this  great  con- 
fusion of  creeds,  he  replied,  "  Go  on,  mother,  to  believe  ana 
pray  as  you  have  done,  and  never  trouble  yourself  about 
controversies."  He  died  at  Wittemberg,  19th  April,  1560, 
and  was  buried  by  the  side  of  his  friend  Luther,  in  the  church 
of  the  castle.  Among  the  reasons  which,  on  his  death-bed, 
he  assigned  for  consideriag  dissolution  as  happiness,  he  said 
that  it  delivered  him  from  theological  persecutions.  His 
works  were  very  numerous,  and,  as  they  were  written  in  the 
midst  of  controversy  and  ecclesiastical  avocations,  they  were 
not  always  so  correct  in  language,  as  they  proved  useful  in 
advancing  the  reformation,  A  chronological  catalogue  of 
these  was  published  in  1582,  and  they  appeared  altogether  in 
four  volumes,  folio,  at  Wittemberg,  1601. 


PETER  MARTYR, 

a  celebrated  reformer  and  theologian,  whose  real  name  was 
Vermigli,  was  born,  in  1500,  at  Florence.  He  was  originally 
an  Augustine  monk,  and  became  an  eminent  preacher,  and 
prior  of  St.  Fridian's,  at  Lucca.  Having,  however,  embraced 
he  Protestant  doctrines,  he  found  it  necessary  to  quit  his 
native  country.  After  having  been  for  some  time  professor 
of  divinity  at  Strasburg,  he  was  invited  to  England,  and  ap- 
pointed professor  of  theology  at  Oxford.  He  left  England 
nn  the  accession  of  Marv,   and  died   in    156!.  theoloffical 


jstaiits;  but 
le  offer  vvaa 
he  king  of 
mces  which 
Reinspurg, 
jvinced  the 
le  strongest 
inclination, 

his  mother 
iked  by  the 
I  in  a  simple 

great  con- 
t)elieve  ana 
rself  about 
Lpril,  1560, 

the  church 

death-bed, 
iss,  he  said 
dons.  His 
itten  in  the 
I,  they  were 
d  useful  in 
atalogue  of 
[together  in 


name  was 
s  originally 
jacher,  and 
■,  embraced 
to  quit  his 
e  professor 
id,  and  ap- 
ift  England 

theolocrical 

9 


BIOGRAPHICAL    SKLTl  HES.  3(J3 

extremely  amiable.  ^^''^  •^en 

HENRY  BULLINGER, 

He  wa,  one  of  he  ,r       TT^"'  "'  P^''"  "^  Zurich, 
assisted  C^vifi,^  law  "f">e  Helvetic  Confession,  and 

linger  was  a  mJ^erate  an!  "'  °™"'"^  "'  '^'"'-    B"'" 

<o  his  honor  tha  1 1      """f '™"™'  "-=■" !  ="d  it  i»  much 

Christiar^tT  or  a'nvon' T     ;'"'  ''"""'  '""'™^'^''"'  -i'h 
who  had  nl  r  in  ured  h       T     "'""°"'  '°  ^'""S"'"  ">-« 

^ied  in  1575.    His  printed  wl  tl™  iroZes.  "° 

JOHN  KNOX, 
ding.™  and  S     Andl   s      aT'  h      ""  ^''"""^''  "  «=■«■ 

ons  of  the  rhnrr-h       A*  *i  •    X-  .         ^  ^  ^'^^  Can- 

church  je::rt,dl:r'a;:r;T"^''^^^r''»» 

^e.-tio...     B,  the  wr,ti„,:  of  th;  C^^^;  "X  kd" t' tt 

Sc  ,,n,„e,  as  the  only  p,„e  fountain   o    divhe    ruth    ,n^ 

instructed    in    ♦-.^   n*:!:*,-  -/•         •  ■  "'vine   truth,  and 

-^    ''""^>  "^  stuuymg  them  m  »he  original 


3(>4 


BIOGRAPHICAL    SKETCHES. 


-[!> 


}'%    ' 


ii 


languages.     In   the  works  of  the  latter  he  found  religious 
sentiments   very   opposite   to   those   taught   in   the  Romish 
church,  who,  while  she  retained  his  name  as  a  saint  in  her 
calendar,  had   banished   his  doctrine  as  heretical  from  hei 
pulpits.    From  this  time  he  renounced  the  study  of  scholastic 
theology ;  and,  although  not  yet  completely  emancipated  from 
superstition,  his  mind  was  fitted  for  improving  the   meana 
which  Providence  had  given  for  leading  him  to  a  fuller  and 
more  comprehensive  view  of  the  system  of  evangelical  religion. 
It  was  about  the  year  1535,  when  this  favorable  change  com- 
menced ;  but  it  does  not  appear  that  he  professed  himself  a 
Protestant  before  the  year  1542.     He  was  converted  from  the 
Romish  faith  by  Wishart,  and  became  a  zealous  preacher  of 
the  new  doctrines.     Having  been  compelled  to  take  shelter 
in  the  castle  of  St.  Andrews,  he  fell  into  the  hands  of  the 
French  in  July,  1547,  and  was  carried  with  the  garrison  to 
France,  where  he  remained  a  captive  on  board  of  the  galleys 
till  1549.     Subsequent  to  his  liberation,  he  was  for  a  short 
.ime  chaplain  to  Edward  VI.,  after  which  he  visited  Geneva 
and  Frankfort,  and,  in  1555,  returned  to  his  native  country. 
After  having  for  twelve  months  labored  actively  and  success- 
fully to  strengthen  the  Protestant  cause  in  Scotland,  he  revis- 
•ted   Geneva,   where   he  remained   till    1559.      During  his 
residence  in  Geneva,  he  published  his  "  First  Blast  of  the 

Trumpet  against  the  monstrous  Government  of  Women" a 

treatise  which  was  levelled  against  Mary  of  England,  but 
which  gave  serious  offence  to  Elizabeth.  From  April,  1559, 
when  he  once  more  and  finally  set  foot  on  Scottish  earth,  till 
his  decease,  which  took  place  November  24,  1572,  the'  re- 
formed church  was  triumphant,  and  he  was  one  of  its  most 
prominent,  admired,  and  honored  leaders. 

When  his  body  was  laid  in  the  grave,  the  regent  of  Scot- 
-and  emphatically  pronounced  his  eulogium,  in  the  well-known 
words,  "  There  lies  he  who  never  feared  the  face  of  man." 

Knox  has  been  styled  the  intrepid  reformer;  and  that 
rharacter  he  unquestionably  deserves.  In  personal  intre- 
Jidity   and   popular   eloquence   he   resembled   Luther.     Hii 


BIOCRAPHICAL    SKETCHES.  355 

doctrinal  sentiments  were  those  of  Calvin ;  and,  ;ike  Zuingliu, 

drawn  his  charactpr  ,„H  •.  !^"'""""'=''-     Banatyne  has  thus 
sideration         ■  l'   ^  "  ™"i''<^^«™»l>ly  entitled  to  con- 

of  Gorth7iiJh.*;'  zri  t  '"' "  "^""'^o  '^'^  "•- 

within  the  sal'    he  „'™  "of"      l"""'""  "' *"  <=»urch 

--trrz:f-:z;-:r:T4;:er 


JOHN  CALVIN, 
a  celebrated  reformer,  bom  at  Noyon,  in  Picardy,  ,mh  July 

c2„"    He"  '  T'  ""  ''"'""■"'  "'"*  ''"'  I-««i"i-d  info 
^awmus.     He  was  first  mtended  for  tlie  chnr.-!,   .„j       1, 
<l'>ently,  for  the  profession  of  civillaw      Hn        ""d.  subse- 
'he  principles  of  Protestantism,  L     IZ un"eZ  ' 

of  nniUin,  France;  and  he  set'tied  at  8^*4;?:? 

dving  visited  Italy,  he  was  return  n^j  by  the  wnv  nF 

":r;a;^  :;^sti^:iri;*r  r  b  '-"- 

of  the  ministers  of  the  ,„,pe,,  Id"'  ^ofe     r  Tdt  ^U ,"  7 

caled  :."!,''''""''•''"""  ^"•■'"""S:  «l>«><^e  he  was  re- 
°|  ""'."".  •'/'■  f^™"  'he  time  of  his  recall,  he  no»„.I!, 
ai....»  aosolute  power  a,  Geneva;  an.l  he  e.er.ed  hhnself 


ml 


•f   !  .- 


I  i 


366 


BIOGRAPHICAL     SKETCHES. 


Vigorously  in  establishing  the  Presbyterian  form  of  church 
government.  The  reformer,  who  so  loudly  exclaimed  against 
the  tyranny  of  Rome,  directed  the  whole  torrent  of  his 
persecution  against  Servetus,  a  pliysician,  who  had  in  an 
ambiguous  style  written  upon  the  Trinity ;  and  his  vengeance 
was  not  appeased  till  the  unfortunate  heretic  had  '^xpired  in 
the  flames.  He  died  May  26,  1564 ;  and,  though  he  had 
long  enjoyed  a  high  reputation  and  exercised  an  unbounded 
authority,  he  left  only  three  hundred  crowns  to  his  heirs, 
including  his  library,  the  books  of  which  sold  afterwards  at 
a  great  price.  The  works  of  Calvin  were  printed  in  twelve 
volumes,  folio,  Geneva,  and  in  nine,  Amsterdam,  in  1667. 


JEROME  ZANCHIUS, 
a  native  of  Alzano,  who  entered  in  the  congregation  of  the 
Lateran  canons.  He  embraced  the  tenets  of  the  Protestants 
by  the  conversation  of  Peter  Martyr,  who  was  of  the  same 
establishr-irint ;  and,  afraid  of  persecution,  he  retired,  1553,  to 
Strasburg,  where  he  taught  divinity  and  the  philosophy  of 
Aristotle.  He  quitted  Strasburg,  in  1563,  for  Chiavene,  and, 
in  1568,  removed  to  Heidelberg,  where  he  was  appointed 
professor  of  theology,  and  where  he  died  19th  November, 
1590,  aged  eighty-four.  He  was  author  of  "  Commentaries 
on  St.  Paul's  Epistles,"  and  other  works,  published  together 
at  Geneva,  in  eight  volumes,  folio,  1613.  In  his  character 
he  was  a  man  of  moderation,  learned,  benevolent,  and  pious. 


THEODORE  BEZA, 
one  of  the  most  eminent  of  the  reformers,  was  born  at  Vezelai, 
in  the  Nivernois,  in  1519,  and  was  originally  a  Catholic,' 
and  intended  for  the  law.  At  the  age  of  twenty,  he 
gained  an  unenviable  reputation  by  the  composition  oi  Latin 
poetry  which  was  at  once  elegant  and  licentious,  and  which, 
some  years  afterwards,  he  published  under  the  title  of  "  Juve- 
ttile  Poems."    Though  not  in  orders,  he  possessed  benefices  of 


BIOGRAPHIOAI.    SKETCHES. 


'J61 


■  rcc,  ed  t„  Geneva,  wi.ere  he  publici,  abiured  I'onerv 
ness,  upon  the  doctrines  which  ho  har!  J.Anr.>  r         u-    ^ 

and  1  ti;:r::  -  ■r:;:*'-^  ^^^  ^^^'""' "•- 

ish  heretics      In  i^-q  t  ®     "'^  "■"  '"ag'stMte  to  pun- 

the   collea'ue^  r  ?'•       T'""''  '"  G™<'«'.  ""d  became 
rector  ofT  '"'  ""™«''  "'">'"  he  wa,  appointed 

recto'  of  the  academy,  and  theological  professor.     Two  year, 
afto,     .„,  he  took  a  prominent  part  in  the  conference  alpo' s^ 

ittic  Xch      r       """'"'"''^  ■"  "-^  ■"="•  of  'h^  Calvin: 


LEO  X., 

Pope  John  de  Medic,  the  son  of  the  illustrious  Lorenzo 
was  born  m  1475,  at  Florence,  and  was  nominated  a  cardial 
m  h.s  thmeenth  year.     In  1505,  he  was  n.ade  govern orTf 
Perugia;  was  intrusted  with  the  command  of  the  Papal  army 
n  loll;  and  was  made  prisoner,  in  the  following  year  at 
the  battle  of  Ravenna.    He  attained  the  Pap.^  crown"  ifl"  3 
on  the  death  of  Julius  IL     He  died  in  1521.     Leo  was  one 
■''«  the  most  munificent  patrons  of  learning  and  of  the  arts  • 
out  he  was  prodigal,  and  on  some  occasions  grossly  violated 
the  principles  of  justice.     To  his  shameles!  «ale  of  indul. 
gences,  to  raise  money  to  complete  St.   Peter's  Church  at 
Rome,  and  other  extravagances,  the  world  is  indebted  for  the 
reformation  of  the  church  by  Luther  and  others 


3t>H 


BIOGRAPHICAL    SKETCHES 


JUSTIN, 

surnamed  the  Martyr,  one  of  the  fathers  of  the  church,  wag 
born  at  Neapolis,  anciently  Sichem,  in  Palestine,  and  was  a 
philosopher  of  the  Platonic  school.  He  is  believed  to  have 
preached  the  gospel  in  Italy,  Asia  Minor,  and  Egypt.  He  was 
beheaded  at  Rome,  in  165.  Of  his  works,  the  principal  are 
two  Apologies  for  the  Christians. 


ARIUS, 

founder  of  the  sect  of  the  Arians,  was  an  African  by  birth 
Disappointnient  made  him  a  sectary.  He  propagated  the 
opinion  that  the  Word  was  not  a  divine  person;  and  the 
heresy,  though  condemned  by  various  councils,  gained  fol- 
lowers, and  excited  schisms  in  the  Roman  empire.  The 
Nicene  creed  was  drawn  up  to  combat  his  errors.  He  was 
a  violent  enemy  of  Athanasius.  He  died  at  Alexandria. 
386. 


ATHANASIUS, 

the  celebrated  patriarch  of  Alexandria,  was  born  in  that  city 
about  296.  At  the  council  of  Nice,  though  then  but  a 
deacon  of  Alexandria,  his  reputation  for  skill  in  controversy 
gained  him  an  honorable  place  in  the  council,  and  with  sig- 
nal ability  he  exposed  the  sophistry  of  those  who  pleaded  on 
the  side  of  Arius.  Six  months  after,  he  was  appointed  the 
successor  of  Alexander.  Notwithstanding  the  influence  of 
the  emperor,  who  had  recalled  Arius  from  banishment,  and, 
upon  a  plausible  confession  of  his  faith,  in  which  he  affected 
to  be  Orthodox  in  his  sentiments,  directed  that  he  should  be 
received  by  the  Alexandrian  church,  Athanasius  refused  to 
admit  him  to  communion,  and  exposed  his  prevarication. 
The  Arians  upon  this  exerted  themselves  to  raise  tumults  at 
Alexandria,  and  to  injure  the  character  of  Athanasius  with 
he  emperor,  who  was  prevailed  upon  by  falsehoods  to  pro. 
nounre  against  him  r,  sentence  of  banishment.     In  the  hci'in 


BIOOBAPHICAI,    SKETCHES.  3(}^ 

ning  „f  ,l,e  reign  of  Co„,,a„ti„,,  he  was  recalled  to  hi,  hanpv 
P-ple,  b„t  wa.  again  disturbed  and  deposed  throt-hT 
.nfluence  of  the  Ar.an,.  Accusations  were  also  sent  at  ins! 
h.m  and  other  bishops  from  the  east  to  the  wes  bu?  L" 
-ere  acquuted  b>  Pope  Julius  in  full  council.  Atha  .astl 
was  restored  ,  second  .in,e  to  his  see,  upon  the  death  "Te 

tZ  int°'' ".  "  '"'  '""  ^''"^ '"  "•    A"-™,  how  ver 

tie  oblltd  ,     «    •    '  T""''  "'  *"'»"•  '^^  ^^  »  third 
u  ne  obbged  to  fly  ,nt„  the  deserts.    His  enemies  pursued 

h.m  even  here,  and  set  a  price  upon  his  head.     In  thU  s  tua- 

t  on,   Athanasius  composed  writings  full  of  eloquence  to 

J  ,r     Tl'  '"™"'  ""h  ">«  »'•«"  bishops  whom 

Juhan   he  Apostate  recalled  fron,  banishment,  and,  in  IT 

303  held  a  councd  at  Alexandria,  where  the  Leiie/of  a  ;„„: 

ubstanttal  Trmity  was  openly  professed.     Many  now  weTe 

^x:L:r  utt""- ""  '"°"^'" '» -^--"^  "■« 

«.cene  creed.     But  his  peace  was  again  interrupted  by  the 
complamts  of  the  heathen,  whose  temples  the  zeal  of  Athan  ! 

1..S  hfe.  The  accession  cf  Jovian  brought  him  back.  Durin, 
the  re,g„  of  Jov„n,  also,  Athanasius  held  another  coundf 
which  declared  ,ts  .Hberence  to  ..he  Nicene  faith;  and  w  h 
the  exception  of  a  short  retirement  under  Valens  he  w  s 
permmed  to  sit  down  in  quiet  and  govern  his  affect  orra 
church  of  Alexandria,  until  his  death,  in  373.  Of  the  forty! 
^x  jears  of  his  official   life,   he  spent  twenty  in   banl 

Athanasius  (says  the  Encyclopedia  Americana)  is  one  of 
the  greatest  men  of  whom  the  church  can  boast.     His  deel 
mind,  his  nob  e  heart,  his  invincible  courage,  his  living  faith 
h.  unbounded  benevolence,  sincere  humility,  lofty  eloq'uee' 
»nd  strictly  virtuous  life,  gained  the  honor  and  love  of  ail 


BIO 


Bior.RAr'incAL  sketches. 


MOSES  MAIMONIDES, 
or  Moses  son  of  Maimon,  commonly  called  Moses  E^ypticus 
because  physician  to  the  sultan  of  Egypt,  was  a  Jewish  rabbi] 
born  at  Cordova,  in  Spain,  1131.     He  opened  a  school  in 
Egypt,  and  as  his  skill,  not  only  in  languages,  but  in  all 
hrauches  of  scioncc  and  «)f  pliilosophy,  was  very  great,  his  in- 
structions were  attended  by  numerous  and  respectable  pupils. 
Thus  eminently  distinguished  as  a  scholar,  as  a  physician, 
and  also  as  a  divine,  so  as  to  be  called  inferior  only  to  the 
legislator    Moses,   he   beheld   with   indifference,   and   even 
contempt,  the  fables  and  traditions  of  his  countrymen,  and 
applied  all  the  powers  of  learning,  and  the  vast  resources  of 
his  mind,  in  the  cause  of  truth,  virtue,  and  philosophy.    Some 
of  his  works  were  written  in  Arabic,  but  arc  extant  now  in 
Hebrew  only.     The  most  famous  of  these  are  his  Commen- 
taries on  the  Misna;  Jad,  a  complete  pandect  of  the  Jewish 
law;  More  Nevochim,  a  valuable  work,  explaining  the  difficult 
passages,  phrases,  parables,  and  allegories,  in  Scripture,  and 
several  other  works.     This  great  and  learned  man  died  in 
Egypt  at  the  age  of  seventy,  and  was  buried  with  his  nation 
in  the  land  of  Upper  Galilee.     His  death  was  mourned  for 
three  whole  days  by  Jews  and  Egyptians,  and  the  year  in 
which  he  died,  in  respect  of  his  great  virtues  and  learning, 
was  called  Lamentum  Lamentabile. 


JOHN  AGRICOLA, 
a  German  divine,  born  at  Isleb.  He  was  the  friend  and  the 
disciple  of  Luther,  but  afterwards  violently  opposed  him,  and 
became  the  head  of  the  Antinomians,  a  sect  which  reo-arded 
faith  as  the  whole  of  the  duties  of  man.  He  was  also  en- 
gaged  in  a  dispute  with  Melancthon;  but,  with  the  most 
laudable  motives,  he  endeavored  to  effect  a  reconciliation 
between  the  Catholics  and  Protestants.  He  died  at  Berlin, 
15(}6,  aged  seventy-four. 


MICHAEL  SERVETUS 


371 


"tudied  the  I.W  at  t'„,I  T "'  '""  "''  '  "°'"3'-  "e 
medicine  at  Pari  LITuZ'  u'  '"'™"'''  =PP"«d  to 
boldness  and  ,  0  i„,„t  ;!  '  "  ''"°""''  ''^S^'^-  '''^- 
and  he  ieft  .he  <::;^ta  '  r'eUeTT'  "T"  '""  ^"''""''• 
retired  to  Charliei      0„  ,l  ^°"''  '""  afterwards  he 

Vienne,  in  oluphinv  hi        '""""'°"  "^  "-'  "^^bishop  „f 
"encetLere,  and  he'^iltT  "T"'^."  "P""  ""  «»  "i/re.. 

'-d  ^e  bee^  satisfied  fleerclt  ',"  *?""  """  "^''^"''''• 
"lone.     Eager  to  publish  hi,  A  !'  '"  ""^'""''^  P"'^""' 

-nt  three  questions  oCalnor;:";"'""  ""  ""^'™-  "« 
Regeneration,  and  on  the  Necel  tv  o^T'I'  "^  ^'>"»'>  "" 
answered  with  civPity  he  refllTJ^  "f  Bapfsm,  and,  when 

-respondent  with  tro^nf  rrshresf^  Th"'™^"';  "^  "'» 
quarrel,  and  ended  in  »>      m  "      ^"f "     ^his  produced   a 

Calvin,  bent  on  re^  oCUT  tett  "-r '  '"  '^"' 

Servetus  escaped  from  nU  k^  ^^  ' ''''"^*™' '"''"• 
had  the  imprudentrpass  k  d-  ""  '''"  ^  '°  ^'^^'  »* 
where  he  was  recognized  by  C  in  IT  *"7''  *'»''-• 
bv  the  magistrate*,,  J  '  ^  ""mediately  seized 

errors  were~a"ainstr'r .'""""     ^""^  '--'-a' 
refused  to  renounce  the "   -    ^-  "™""'  ^"'  ^'"^'"^ 

-he.„„dreprr„::;:or;^:;sr:-;iTr'"« 

to  be  burnt  On  Sh  0^  b;r"  ^  ,f  ""'"'"'^  -- 
vetus  was  conducted  to  the^take  ^  '  ^  "  ""'"'"'  ^"■ 
.be  flames  from  f„,„  ieLhi' 1^ ^  "'twT?  "T"" 
elapsed  before  he  was  freed  from  hi,      •  '  '   '""'" 

treatment  deservedly  cj  ed  d!       .J         '"■"'■     ^'''^  ""«' 

bead  of  Calvin,  l^btltredhis'^T'  "''"""  ™  '"^ 
-^  magistrates.     Seryetl  ^Z.^-:^:^  'J  ^ 


372 


BIOORVPHICAL     SKETCHES. 


5  r  r 

I  f  if  I 


the  Trinity,  which  were  burnt  in  disgrace  at  Genevr>,  and 
rather  places. 


SIMONIS  MEN  NO, 

an  ecclesiastic  of  Friesland,  embraced  the  tenets  <;f  the 
Anabaptists,  and,  niler  being  again  baptized  by  I  l.bo  Philippi, 
became  a  powerful  leader  of  his  sect.  He  denied  that  Jesus 
Christ  received  a  human  shape  from  his  mother,  the  virgin 
Mary ;  and  while  he  maintained  the  necessity  of  again  bap- 
tizing adults,  he  inveighed  against  the  custom  of  infant 
baptism,  which  he  regarded  as  Popish  innovation.  His  elo- 
quence and  his  learning  were  so  much  admired,  that  he 
gained  a  great  number  of  followers  in  Westphalia,  Guelder- 
land,  Holland,  and  Srabant ;  but,  though  a  price  was  set  on 
his  head,  he  had  the  good  fortune  to  escape  his  persecutors. 
He  was,  in  his  opinions,  more  moderate  than  the  rest  of  the 
Anabaptists.  His  followers  are  still  to  be  found  in  the  Low 
Countries,  under  the  name  of  Mennonitcs,  divided  into  two 
distinct  sects.  He  died  at  Oldeslo,  between  Lubec  and  Ham- 
burg, 1565.     His  works  were  published  at  Amsterdam,  1681. 


FRANCIS  XAVIER, 
denominated  the  Apostle  of  the  Indies,  was  born,  in  1506,  at 
the  castle  of  Xavier,  in  Navarre;  studied  at  Paris;  became 
one  of  the  first  and  most  zealous  disciples  of  Ignatius  Loyola; 
was  sent  to  the  East  by  John  IH.  of  Portugal,  to  propagate 
the  gospel ;  performed  his  mission  in  Hindoostan,  the  Moluc- 
cas, and  Japan ;  and  was  on  the  point  of  landing  in  China, 
when  he  died,  1552. 


FAUSTUS  SOCINUS, 

from  whom  the  Socinians  derive  their  name,  was  born,  in 
1539,  at  Sienna,  and  was  for  a  considerable  period  in  the 
eervice  of  the  grand   duke  of  Tuscany;    after   which   he 


Genevn,  and 


enets  <;f  the 
Ibbo  Philippi, 
ed  that  Jesus 
er,  the  virgin 
jf  again  bap- 
om  of  infant 
3n.  His  elo 
ired,  that  he 
alia,  Guelder- 
e  was  set  on 

persecutors. 
e  rest  of  the 

in  the  Low 
ded  into  two 
>ec  and  Ham- 
erdam,  1681. 


1,  in  1506,  at 
aris;  became 
atius  Loyola; 
to  propagate 
1,  the  Moluc- 
ing  in  China, 


ivas  born,  in 
)eriod  in  the 
ir   which   ha 


»'0«nAP:„c.;L    SKIITCHES.  3., 

"em  to  stud,  theology,  „t  84,.       „,, 

*»M],e  adoption  of  u,;„"t      ■         """"  °' ^'"  ""'die. 

uncle    Ulio    SocinZTtl'T'r  ''"'"■"'•  "''-'■  '"• 

»>">■.  persecution,  'Zt  '.Xr'"  "'"""'"'  ""'"-'' 

ROBERT  BROWN 

ceremonies  of  tl,e  church  Tn"'""?^  °'""'^  »«''"«">« 

England,  and  settled  at  MiddlebLT  ,  i  7»g'-e««lion,  left 
obta,„ed  leai-e  to  worship  God  in  fh  '  ^'"^""'''  "••'«  "-ey 
church  according  to  their  ow'  It''  t7  "^^^  ^■"'  <■-■»  ^ 
began  to  dilTcr  among  theraseW,  V'"'  "*"'  ''""-"er, 

"■eary  of  his  office,  rerurned  ,„  F     , '"  /  "'  '^"""'-  ^'''^'''e 
W.^  principles  of  s^para,  „n   1  "^'^"" /"  '■'^■>.  'enounced 

>WU.   TherevoltofBrown  wi,..,     .  ^  P"*""   '« 

of  ...e  church  at  Middlelu™  Ztt  ""  '  '"^  '"'^'"""''" 

"hich  he  had  sown  in  Enri^d'  1  T'''  "^  ^'""'■'i™ 

«royed,  that  Sir  W^Jl'^tuT.  "      ^  ""'"  '""^  ^- 

P"<es  no  less  than  twenty  thoJstd  of  trst.'"  '''^'  ™'»- 

JAMES  ARMINI0S 
a  native  of  Oude-water    in  H„ip    j    .^ 
»ect  of  the  Arminians     A,  hf  t  ,  .'  'f '  '"""^^^  °f  ">« 
supported  at  the  universUv  of    r.      ."  '""■"  '"''^'  ''«  -»» 
•Je  liberality  of  his  frieTd     tt^:,  'i:""."'  *!,"""'^'  "^ 
the  midst  of  the  ravages  caLsed  h     t    t     "'"■"^''  '«>'»e,  in 
of  being  received  by  W   mother  h    r     T''''  """'■  "'^'^"'l 
-  her  daughters,  and  al  ^    Lt  'HV'"  ^'"^'  "^  -" 

Ae  wantonness  of  the  feroctus  enemy     h";  """'^'"'  '" 

a  while  inconsolable:  but  .  J  „  "7^»   «'.' '•'^''e^^  "as  for 

gg  -  -n„  .i.,.,i  (uj^,  distinction  called 


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BIUGHAPMICAL    SKETCHES. 


him  to  the  newly-founded  university  of  Leyden,  where  his 
industry  acquired  him  the  protection  of  the  magistrates  of 
Amsterdam,  at  whose  expense  he  travelled  to  Geneva  and 
Italy,  to  hear  the  lectures  of  Theodore  Beza  and  James  Za- 
barella.  On  his  return  to  Holland,  he  was  ordained  minister 
of  Amsterdam,  1583.  As  professor  of  divinity  at  Leyden,  to 
which  office  he  was  called  1603,  he  distinguished  himself  by 
three  valuable  orations  on  the  object  of  theology,  on  the 
author  and  end  of  it,  and  on  the  certainty  of  it;  and  he 
afterwards  explained  the  prophet  Jonah.  In  his  public  and 
private  life,  Arminius  has  been  admired  for  his  moderation ; 
and  though  many  gross  insinuations  have  been  thrown  against 
him,  yet  his  memory  has  been  fully  vindicated  by  the  ablest 
pens,  and  he  seemed  entitled  to  the  motto  which  he  assumed, 
•—  A  good  conscience  is  a  paradise.  A  life  of  perpetual  labor 
and  vexation  of  mind  at  last  brought  on  a  sickness  of  which 
he  died,  October  19,  1619.  His  writings  were  all  on  con- 
troversial and  theological  subjects,  and  were  published  in  one 
volume,  quarto,  Frankfort,  1661. 


FRANCIS  HIGGINSON, 

first  minister  of  Salem,  Massachusetts,  after  receiving  his 
education  at  Emanuel  College,  in  Cambridge,  became  the 
minister  of  a  church  at  Leicester,  in  England.  While  his 
popular  talents  filled  his  church  with  attentive  hearers,  such 
was  the  divine  blessing  upon  his  labors,  that  a  deep  attention 
to  religious  subjects  was  excited  among  his  people.  Becom- 
ing at  length  a  conscientious  Nonconformist  to  the  rites  of 
*.he  English  church,  some  of  which  he  thought  not  only  were 
unsupported  by  Scripture,  but  corrupted  the  purity  of  Chris- 
tian worship  and  discipline,  he  was  excluded  from  the  parish 
church,  and  became  obnoxious  to  the  High  Commission  Court. 
One  day  two  messengers  came  to  his  house,  and  with  loud 
knocks  r.ried  out,  "  Where  is  Mr.  Higginson  T  We  must 
speak  with  Mr.  Higginson !  "  His  wife  ran  to  his  chamber, 
and  entreated  him  to  conceal  himself;  but  he  replied,  that  he 


BIOGRAPHICAL    SKETCHES. 


37S 

Should  acquiesce  in  the  will  of  God     H.        .  a 
■l.e  messengers  entered  .he  hal  X  prtrd  .        '  T^'  " 
papers,   saving,  ;„   „  manner       sT      '"' """""■"<' 

London,  and  our  business  i,  ,„  ^""'  ^"-  *«  '=™e  from 
may  see  by  those  papers^  ".  "j  T™"™  ">  Lon-^o".  -  you 
Hig,ri„so„:  weepiSr  but   »  ?^'  "•'    "''='''™<^''  *«'»• 

'.«iee.ec.  upon\^kLt.:d;r:::r  ZT- "-' 

of  .he  charter  omZ^^^Z^^Zt^^^-''^  '  "^^ 
and  company,  invitinfr  h:,«  *  '"     ,®"  ^'^o™  the  governor 

Eng,a„d%t:XT.ra„"itr„7':     "f  ""'■"  *■"  ^- 
.0  joy,  may  be  better  i.^X^l't:^'^  ''^^•'™'-"- 

Havmg  sought  advice  and  implored  tl"  H  •  .■ 
he  resolved  to  accept  the  invitZn  r  I  ^'"*  ''"•"'"'"'• 
preached  before  a  vast  as  el  J  he  ded  L ?""'  "™™' 
that  England  .ould  be  chastised'l^  wa  Id  ^Ifr""""' 
would  have  more  than  an  ordinary  IhL  "  f  ^  ^^"^'"" 
was  not  long  before  hi,  n.„j-  .  sufferings.     It 

-ant  that  h!  clatedXt  '™  fllr'?-     "  '^  "°' 
but  he  could  reason  with  V.       j     «','^«"=""ig  future  events , 

."  effect,  <^no^^:t^tt:a;:^ """,  r-'^ 

efficacy,  tbanl.  pr^  nt.  He  sl/r'  "p  ""•""^-  """ 
95.  1629,  accomp'anied  by  Mr  Skell!  ^  "''™'''  ^P"' 
corded  with  his  own.  When  he  .;  "."^  ^"""'P'*'  ^<^ 
called  his  chUdren  and  tlo^h  '"  "'^  ^''"■'''  ^nd,  he 

the  last  view  of  tteirnatt  "ct  trT^-H?"  ''''  ,'"  "'«' 
"  Farewell,  England!  farewell,  the  chu  ch„f  0^'^  T'"' 
and  all  the  Christian  friends  there  !wtd„7„f"  f"f''''' 
■ca  as  separatists  from  the  church  of  eZZ^T   ."""" 
=ann„,  but  separate  from  its  corruptions  "H'^r"  "" 
eluded  with  a  fervent  prayeV  for  the  kinT.h      u      J  '^"■ 
in  England.     He  arrived  a.  r        ,       ^.'         "'''  '""^  «'te, 
ha-.,  spent  the  ne"  day  ^rwhirh  '""^^  V'^'  ""'•      ' 
^tH  he  entered  the  harLr  Tkr  "4^^:,: 


k 


f  .1 


37G 


BIOGRAPHICAL     SKETCHES. 


observed  as  a  day  of  fasting  by  the  appointment  of  Governoi 
Endicott,  and  the  church  then  made  choice  of  Mr.  Higginson 
to  be  their  teacher,  and  Mr.  Skelton  their  pastor. 

Thus  auspicious  was  the  commencement  of  the  settlement 
of  Naumkeag,  or  Salem ;  but  the  scene  was  soon  changed. 
During  the  first  winter,  about  one  hundred  persons  died,  and 
Mr.  Iligginson  was  soon  seized  with  a  hectic,  which  termi- 
nated his  days  in  August,  1630,  aged  forty-two.  In  his  last 
sickness,  he  was  reminded  ot  his  benevolent  exertions  in  the 
service  of  the  Lord  Jesus  Christ.  To  consoling  suggestions 
of  this  kind  he  replied, '« I  have  been  an  unprofitable  servant, 
and  all  my  desire  is  to  win  Christ,  and  be  found  in  him,  not 
having  my  own  righteousness." 


RICHARD  BAXTER, 

a  Nonconformist,  born  at  Rowton,  Shropshire,  12th  November, 
1615.  He  compensated  for  the  deficiencies  of  a  neglected 
education  by  unusual  application,  and  was  appointed  master 
of  Dudley  free-school  by  the  interest  of  Mr.  Richard  Foley, 
of  Stourbridge,  and  soon  after  admitted  into  orders  by  the 
bishop  of  Winchester.  His  scruples  were  raised  by  the  oath 
which  was  proposed  by  the  convention  at  that  time  sitting, 
and  he  was  among  the  number  of  those  who  showed  their 
dislike  to  an  unqualified  submission  "to  archbishops,  bishops, 
et  cetera,"  as  they  knew  not  what  the  et  cetera  comprehended. 
In  1640,  he  was  invited  to  be  minister  at  Kidderminster ;  but 
the  civil  war,  which  broke  out  soon  after,  exposed  him  to 
persecution,  as  he  espoused  the  cause  of  the  parliament.  He 
retired  to  Coventry,  and  continued  his  ministerial  labors  till 
the  success  of  the  republicans  recalled  him  to  his  favorite 
flock  at  Kidderminster.  The  usurpation  of  Cromwell  gave 
him  great  offence,  and  he  even  presumed  to  argue  in  private 
with  the  tyrant  on  the  nature  and  illegality  of  his  power ;  but 
in  the  only  sermon  which  he  preached  before  him,  he  wisely 
confined  his  subject  to  the  dissensions  which  existed  in  the 
kingdom  on  religious  matters.     He  was  in  London  aftei 


f  J 


BIOGRAPHICAL    SKETCHES.  377 

e  me  king  s  return  was  voted,  and  likewise  h^ft.,^  .k 
soon  involved  In  tha  „L  aecJined.    He  was,  however. 

i-  nJ't; I'-^r hrc T f '"^ "'r--"'"™- 

'o  be  imprisoned  {or^TyeLltZ'T^ ''''■"''''''"'''''•' 
months  after  he  was  d^t-h       a  ^^  "'"'=''  Punishment,  six 

Poms  with  King  Jame       Sf."  ^'n'"  '"f  ""■"="  "^  ^^'"<' 
was  interred  in  ChrTt  Chufoh         '''"■"^'  «"■•  '«»'.  -" 


GEORGE  FOX, 
the  founder  of  the  society  of  Friend,  nr  n     i 

in  1624,  a.  Drayton,  i„  Leicest  re, l^wtlT  "^7' 
weaver,  a  Dion«»  ami  „:.♦  *  *^  *"®  ^^on  of  a 

education.  ZuTLZ^Z^T''-  """K"-  h™  »  -ligious 
in  keeping  si.e^l.TZ^^  TT'  ""  "^  ""^'"y^ 
which  were  welLalLln  .  '  "'^^''»'='=  »nd  solitude  of 
feelings.     When  he  wt  1    ."""  '"  "'""'"^  ™'h„siastio 

'"  have  received  a  dlv  „e         "'"T"' ''"  '«"«'^''  '•'■"^e'f 
<ci,civea  a  divme  command  to  forsako  nil  .„ 

society,  and  dedicate  his  existenr,.  .n  Ih  '  ™™nc6 

For  five  years,  he  accordinried  ,  f  ""='  "^  '^''S'""- 
praying,  and  living  secl2  but  /""?,.'"■'•  '"'''"e- 
.ha.  he  began  to  preach  Ms  doc  rte     "Zlh    ;''""'  '''' 

pt::edts^tr"::.h7rr '^^^^^^^^ 

of  .cuent  Cronmllattrsa^  T'^'  V""^ 
that  his  foliowers  were  first  denomt  aterQUll.l^'r '^ 
their  tremulous  mode  of  soeakinir   „,  ,'<'"'*'"•  ^''her  from 

their  hearers  to  "  trerab  e  at  ,h7'  7."'""  """"^  -" 

labor,  of  P„,  ^'  """'  of  'he  Lord."     The 

aoors  01  !•  ox  were  crowned  with  con,iH»r-,hT. 
in  1669,  he  extended  the  sphere  of  thl.!  '""''''  '""'• 
he  spent  two  years  '  H^^'^of.""'"!  '»  America,  where 

He  died  in  1690     Hi"  .        '"""'  "'''*''  ">«  -=™tinent 
I69a     His  writings  were  collected  in  three  vol. 


378 


BIOGRAPHICAL    SKF.TCHKS. 


■[.m 
^k^ 


If 


■!« 


I  II 


uines,  folio.     Wlmtf^vor  may  be  thouj^ht  of  the  tenets  of  Fox 
there  can  be  no  doubt  that  lie  was  sincere  in  them,  and  that 
he  was  a  man  of  strict  temperance,  Immility,  moderation,  and 
pt'^ty. 

WILLIAM  PENN, 
the  founder  of  Pennsylvania,  was  born  in   London,   1G44 
From  a  private  school  at  Chigwell,  Essex,  he  entered,  in 
imO,  as  a  gentleman  commoner  at  Christ  Church,  Oxford ; 
but,  as  he  withdrew  from  the  national  forms  of  worship  with 
other  students,  who,  like  himself,  had  listened  to  the  preaching 
of  Thomas  Loe,  aQualter  of  eminence,  who  was  fined  for  Non- 
conformity, and,  the  next  year,  as  he  pertinaciously  adhered 
to  his  opinions,  he  was  expelled  from  the  college.    His  father 
.sent  him  to  France,  and,  on  his  return,  he  entered  at  Lincoln's 
Inn,  as  a  law  student.     In  1G6G,  he  was  sent  to  manage  an 
estate  in  Ireland,  and,  during  his  residence  there,  he  renewed 
his  acquaintance  with  Loe,  and  showed  such  partiality  to  the 
Quakers,  that  he  was,  in  those  days  of  persecution,  taken  up 
at  a  meeting  at  Cork,  and  imprisoned  by  the  mayor,  who  at 
last  restored  him  to  liberty  at  the  request  of  Lord  Orrery 
His  return  to  England  produced  a  violent  altercation  with 
his  father,  who  wished  him  to  abandon  those  singular  habits 
so  offensive  to  decorum  and  established  forms ;  and,  when  he 
refused  to  appear  uncovered  before  him  and  before  the  king, 
he  a  second  time  dismissed  him  from  his  protection  and  favor. 
In  1668,  he  first  appeared  as  a  preacher  and  as  an  author 
among  the  Quakers ;  and,  in  consequence  of  some  controver- 
sial dispute,  he  was  sent  to  the  Tower,  where  he  remained  in 
confinement  for  seven  months.     The  passing  of  the  conventi- 
cle act  soon  after  again  sent  him  to  prison  in  Newgate,  from 
which  he  was  released  by  the  interest  of  his  father,  who  about 
this  time  was  reconciled  to  him,  and  left  him,  on  his  decease 
some  time  after,  a  valuable  estate  of  about  fifteen  hundred 
pounds  per  annum.     In  1672,  he  married  Gulielma  Maria 
Springett,  a  lady  of  principles  similar  to  his  own,  and  then 
fixed  his  residence  at  Rickmansworth,  where  he  employed 


BlOORAPIflCv,.    PKHTCnri,, 


379 


h"  pre,.cl,i„«,  ,;,  „,,  ,„  I     ,  ;  ''';.'•;"■"'  "f  <h«  Prion,!.,  I,y 

other  chief  .„^,„  ,f  „,;„"„,,  ,""-  '^'""'"'J«"  «n.l  .ho 
"'■  I'rince,,  Eli.,|,c  h  L  '  7,  '"■'"*•"'"'  '"  ""  c„„rt 
"orwerdenorHe  T;^;:^:,';"''''''''*^'''"  '"••'"."-  I..  „ 
'■i...i«e,»  and  h.«pi.„,i '  "''s^,'''  J!  "'■'"  '""""ed  wi.h  grea. 
l^lmrlos  II.  granted  him  i„  ,        "  '"'""'  '»  Engh„d, 

'-  f-her,  ,'nd  fo   a  d  U  leTo'L     "J""  °'  "'"  '»"'-  " 
i-ee  of  North  America  til      n   ,  '^l!'"'  "■"  "°"".  '  P'"'- 

'his  «cqni.iti„„,  he  invited  under  m!'  ,"""»'"l'"="'=e  of 
ftotn  all  par,,  „f  „„  kin,!^"'''.  '  "  ">)""  Pa'cnt,  settlor, 
""icle,,  the  fundamentu  c„°";.  l'''":."P' '"  '—'y-- 
"'■ich  he  held  out  a  greater  de^'  r  ,''  "'"  P""""-"' '" 
i-d  at  .hat  ti,„e  anpeaX,  .hf  r.  "^ '^''e'""^  '"'"ty  than 
"f  people,  ehiefl,  of  hi,  i,  '  ,  '"""  """''■    ^  ""'""y 

"Ud  «  town  wa,  huil,  luT^    '"""""""'  "'«'  '"P'-'od, 
'ove,  received  .he       ,'„:  :    i^^"  ^'^^'P'^  "^  ''-theri; 

V  »ited  the  province,  a„,l  confirm  IS'""-  /"  '^-  P«"» 
"■hich  he  had  recommended  w,h  1  /""^  "-derstanding 
year,'  residence,  and  wi  h  ,1,7,' ,  r  "'""''''  ""''•  "«»'  two 
promoting  the  FospeX  o  rtT'""  "^ :""--"?  ."^ 
England.  Soon  after  CTnrle!  ^^  '"'  ''*  '""""•^  to 
which  Penn  had  w ith  Ihe  tet    ''     '  T'  "•"  '"=1''»i''t«nco 

to  P™.ec.  .he  people  of  hirpl^^n  '  7,  T"""^  "''' 
however,  he  was  susnected  '  „  ,'""•  ,  ^t  the  revolution 
with  the  exiled  prince  rd-href  """'''''  """^'P^dence 
«nd  persecution"^  In  1694  hT"!  t'""""  '"  ""''^'"«-" 
severely  affliced  by  the  even.  L  u  "'^^^  ^'"'  "■""gh 
"gain,  and  afterward  empTovedh  t""'  '"■"  ''"'  '"""'^ 
>""d,  and  over  Kn^landTn  d  -"^  '"  '""^"'"g  "'  J"^' 

.""Crmes  of  his  ^ecl'tl  "vi   tri':"^  t-  '  "--'-•  "■« 
'■is  wife  and  familv,  and  re.urld  .  V  ?'  '"'  ^""'"'''^  with 

...spioion  with  whi  h  he  lad  bee„  re     f '."  '"  '""•     '^^" 

Had  been  regarded  under  William', 


«i 


38C 


BIOHRAPHICAL    !.KETCHES 


government,  ceased  at  the  accession  of  Queen  Anne,  and  the 
unyielding  advocate  ot  Quakerism  was  permitted  to  live  with 
greater  freedom,  and  to  fear  persecution  less.     In  1710,  he 
removed  to  Rushcomb,  near  Twyford,  Berks,  where  he  spent 
tlic  rest  of  his  life.     Three  repeated  attacks  of  an  apoplexy 
at  last  came  to  weaken  his  faculties  and  his  constitution,  and, 
alter  nearly  losing  all  recollection  of  his  former  friends  and 
associates,  he  expired,  30th  July,  1718,  and  was  buried  at 
Jo-dan,  near  Beaconsfield,  Bucks.     The  character  of  Penn 
18  truly  amiable,  benevolent,  and  humane;  his  labors  were 
exerted  for  the  good  of  mankind,  and,  with  the  strictest  con- 
sistency of  moral  conduct  and  reHgio^zs  opinion,  he  endured 
persecution  and  malice  with  resignation ;  and,  guided  by  the 
approbation  of  a  pure  conscience,  he  showed  himself  indefat- 
igable in  the  fulfilling  of  what  he  considered  as  the  law  of 
God,  and  the  clear  demonstration  of  the  truth  of  the  gospel. 
The  long  prosperity  of  Pennsylvania,  and  of  his  favorite  city, 
Philadelphia,  furnishes  the  best  evidence  of  his  wisdom  as  a 
legislator. 


BENEDICT  SPINOZA, 
an  atheistical  writer,  son  of  a  Portuguese  Jew,  born  at 
Amsterdam,  1638.  He  studied  medicine  and  theology;  but 
his  religion  was  so  loose,  and  his  inquiries  for  the  reason  of 
every  thing  which  he  was  to  believe,  became  so  offensive  to 
the  rabbies,  that  he  was  thrust  out  of  the  synagogue.  In 
consequence  of  this,  he  became  a  Christian,  and  was  bap- 
tized ;  but  his  conversion  was  insincere,  and  though,  during 
his  life,  he  did  not  openly  profess  himself  an  atheist,  his 
posthumous  works  plainly  proved  him  such.  He  died,  of  a 
consumption,  at  the  Hague,  February,  1677,  aged  forty-five. 
He  is  the  founder  of  a  regular  system  of  atheism,  and  by  his 
hypothesis  he  wished  to  establish  that  there  is  but  one  sub- 
stance in  nature,  which  is  endowed  with  infinite  attributes, 
with  extension  and  thought;  that  all  spirits  are  modifications 
of  that  substance;  and  that  God,  the  necessary  and  most 


BrOORAPHlCAL    SKKTCHES.  391 

-.  new,  „e.  ..r,':,.  IT^^"-;^^^^^^^^  "-".'. 
dmary  m.-in,  who  is  said  in  ^*\  ^         ^  ^'"^  extraor- 

a  good  .0.,  cha::c  M-p  ^:;  ;:n"  ">  r-^ — -^ 

and  charitable.  Hi,  conducClrled  bTnlt"''  '■"'"'"'' 
or  irregularity  •  buf  h^  r«r  i  r  "^f ''^^  ^Y  "«>  J'centiousnesa 
;";.orepea^;?:X:    ^-f;-U-^ 

I'd  prince,,  philosopher,,  and  learned  1       .     '  °""™"^ 

converge  with  tU,b:,d.;,er:„rlrXi,r  "'  "'  '" 


ANN  LEE 

H:re:.:tre:i*:::-r;;"j-^^^^^ 
r.:d"X-jtrf"tr-^^^^^^^^^ 

laboring  cla„e,  of  peopTe  7„  En  1'  T  T™"  "'"'  "•« 
children,  in,tead  of  be^i  3'"  !„^  1"^"'  "■"  P'"™'-  "«=i' 
-rk  fro.  earl,  omlZ  '  tt^'iT' ''r '''''' '^ 
oune  illiterate,  acquired  a  habW  J    ^  '  '^""'  "'""g'' 

distinguished  fir  her  activitv  r    Kr V     '""■^'  ""''  """  «arly 
econo'n,,  in  ,er  ^:^TS:,^^'''  ■"="»-' "«  S  J 

From  early  childhood  she  was  the  suhie..     f      ,■  ■ 
impression,  and  divine  manifestation,      'n,i  •''''«'°'" 

a  greater  or  les,  decrree  as  she  ,1?     /         "=<"«■" "ed,  i„ 
.in-es,  she  wa,  ,.ro,Wi:prt:d  ITthl  TenTo^tr^"'  '' 

andfindin,„operso„  ' 'TfH'"."""'''  "  »  «a"y  "ge, 
holiness,  and  beinrurid  h     .       ',"  ""=  P"""''  "^  =  life  of 
an.  friends,  she  wl "':' 'd  f  f"'"'""'™'  "f  her  relation, 
»he  had  four  children    who  ^,  ""''f  ""'•  .«'"''«^- "^  "horn 
convictions  „f  her  vout'h^ft  '"  '"''""''>'•     ^ut  the 

force,  which  at  lengfhbroulTr"'":'  "P™  '■^^  ''■">  S'^a. 
»f  soul.  In  th  shltion  f  ■■  ""''"  '""'^'"^  '""""ation 
fton.  the  bon    ;~  "''^°'  '""""^' "'  '^^'''«"»« 


38^ 


BIOURAPHICAL    SKETCHES. 


While  under  these  exercises  of  mind,  she  became  acquainted 
with  a  society  of  people  associated  under  the  ministration  of 
James  Wardly,  who,  with  Ja.us  his  wife,  had  been  greatly 
favored  with  divine  manifestations  concerning  the  second 
appearing  of  Christ,  which  they  foresaw  was  near  at  hand. 
Ann  readily  embraced  their  testimony,  and  united  herself  to 
the  society  in  the  month  of  September,  175H. 

In  this  society,  Ann  found  that  strength  and  protection 
against  the  powerful  influences  of  evil,  which,  for  the  time 
being,  were  answerable  to  her  faith;  and,  by  her  faithful 
-bedience,  she  by  degrees  attained  to  the  full  knowledge  and 
experience  in  spiritual  things  which  they  had  found.  But  as 
she  still  found  in  herself  the  remains  of  the  propensities  of 
fallen  nature,  she  Cvmld  not  rest  satisfied  short  of  full  salva- 
tion; she  therefore  sought  earnestly,  day  and  night,  in  the 
most  fervent  prayers  and  cries  to  God,  to  find  complete 
deliverance  from  a  sinful  nature,  and  to  know  more  perfectly 
the  way  of  full  redemption  and  final  salvation. 

After  passing  through   many  scenes  of  tribulation   and 
suffering,  she   received  a  full   answer  to  her  prayers   and 
desires  to  God.     She  then  came  forward,  and,  with  extraor- 
dmary  power   and  energy  of  spirit,  testified  that  she  had 
received,  through  the  Spirit  of  Christ,  a  full  revelation  of  the 
fallen  nature  of  man,  and  of  the  only  means  of  redemption, 
which  were  comprised  in  his  precepts  and  living  example 
while  on  earth.     The  astonishing  power  of  God  which  ac- 
companied her  testimony  of  this  revelation  to  the  society 
was  too  awakening  and  convincing  to  leave  a  doubt  on  the 
minds  of  the  society  of  its  divine  authority.    When,  therefore 
Ann  had  thus  manifested  to  the  society  the  revelation  of  light 
which  she  had  received,  she  was  received  and  acknowledged 
as  their  leader  and  spiritual  Mother  in  Christ.     This  was  "the 
only  name  of  distinction  by  which  she  was  known  in  the 
society.     The  term  Elect  Lady  was  given  to  her  by  her 
enemies.     Ann,  with   a  number  of  her   followers,  visited 
America  in  1774,  and  formed  the  first  society  of  Shakers  in 
this  country,  at  Watervliet,  N.  Y.,  where  she  died  in  1784 


le  acquainted 
inistration  of 
been  greatly 
the  second 
ear  at  hand, 
id  lieraoir  to 

d  protection 
for  the  time 
her  faithful 
awledge  and 
nd.  But  as 
pensities  of 
f  full  salva- 
ight,  in  the 
id  complete 
>re  perfectly 

Illation   and 
trayers   and 
ith  extraor- 
at  she  had 
ation  of  the 
edemption, 
ig  example 
which  ac- 
he society, 
ubt  on  the 
,  therefore, 
ion  of  light 
nowledged 
fiis  was  the 
>wn  in  the 
ler  by  her 
rs,  visited 
Shakers  ia 
in  1784 


BlOURAPUiCAL    SKETCHES. 


383 


JOHN  GLASS, 

Ab'erdten  '  Uo";  h""  n- ^""'"'  *'^'  ^^  -'-'^^ed  at 
-ftoeraeen.     Upon  his  publication  of  a  pamohlet  on.  fh«  • 

very  rigorous,  few  embraced  his  tenets  and  Z  Z 

known  now.  '  ^  "°"^®  '^  ^^'^^^o 


GEORGE   KEITH, 
a  Quaker,  was  born  at  Aberdeen,  and  was  well  educated 

generr\:,Z'/^  ^"!  '^^^^^'  ^^^^^  ^^  -«  ^^ 
general.    In  1689,  he  taught  a  school  in  Philadebhia     Afil, 

Episcopalian,  and  was  conse-^a-eL^X  1  L  mi:™:.? 
an.  bT  "T"'  °''""^''  f"'  "  '"o"  "-  i-  NrS 
Mburton,  in  Sussex,  where  he  died.     His  publication, 
-re  n„„,er„u,,  but  almost  exclusively  controversial 

NICHOLAS  LOUIS,  COUNT  ZINZENDORP 

InXlrOo"'  r  f '"!,"''"--.  -s  born  at  Dresden, 
heyetr'ra,  h  "  ,1  f  """<'  ""<■  "trecht.  Abou 
Lusatia  SoL  '^"0^"'  "''  ""^'J^hip  of  Bertholdsdorf,  i„ 
I-usafa  Some  poor  Chnsuans,  the  followers  of  John  Huss 
obtained  leave,  m  1722,  to  settle  on  his  estate.  They  s^^ 
made  converts.  Such  was  the  origin  of  the  village  Jll^, 
hut.     Tle,r  noble  patron  soon  after  joined  then, 

From  th,s  penod  Count  Zinzendorf  devoted  himself  to  the 
business  of  mstructing  his  fellow-men  by  his  writing  aid  by 


384 


BIOUllAI'HICAL    SKETtllLa. 


preaching  He  trnvollcd  thron.h  Germany,  n.ul  in  Denmark 
became  acquainted  with  the  Danish  n.i»sion«  in  the  Ka«t  In- 
dies  and  Greenland.  About  173-  he  en^a«ed  earnestly  in 
the  promotion  of  mi««ions  by  his  Moravian  brethren,  vvhc«,e 
numbers  at  Ilerrnhut  were  then  about  five  huu.lred.  So  sue 
cesstul  were  these  n.issions.  that  in  a  few  years  four  thousand 
negmes  were  baptized  in  the  West  Indies,  and  the  converts 
111  Greenland  amounted  to  seven  hundred  and  cighty-four 

In  1737  he  visited  London,  and,  ir,  1 74 1 ,  can.e  to  An.erica, 
and  preached  at  Gern.antown  and  Bethlehem.     February  U 
174.  he  ordained  at  Oly,  i„  Pennsylvania,  the  missionaries 
Ranch  and  Buettner,  and   Ranch   baptized  three  Indians 
from  Shekomeco.  east  of  the  Hudson,  "  the  firstlings  of  the 
Indians.       He  soon,  with  his  daughter,  Benigna,  and  sever.d 
brethren  and  sisters,  visited  various  tribes  of  Indians.     At 
Shekomeco  he  established  the  first  Indian  Moravian  congre- 
gation  m  North  America.     In  1743,  he  returned  to  Europe. 
He  died  at  Herrnhut,  in  1760,  and  his  coffin  was  carried  to 
the  grave  by  thirty-two  preachers  and  missionaries,  whom  he 
had  reared,  and  some  of  whom  had  toiled  in  Holland,  England 
Ireland,  North  America,  and  Greenland.    What  monarch  was' 
ever  honored  by  a  funeral  like  this  ? 


WILLIAM  COURTNEY, 
archbishop  of  Canterbury,    was   the   fourth   son   of   Huen 
Courtney,  earl  of  Devonshire,  by  Margaret,  granddaughter 
of  Edward  I.     He  was   educated  at  Oxford,  and,  though 
possessed  of  abilities,  owed  his  elevation  in  the  church  to 
the  consequence  of  his  family.     When  twenty-eight,  he  was 
made  b.shop  of  Hereford,  and  afterwards  translated  to  London 
where  he  summoned  before  him  the  great  Wickliffe,  in  St' 
Paul  s  Cathedral,   1377.     The  bold   reformer  was   on   this 
occasion  attended  by  his  friends  John  of  Gaunt  and  Lord 
Percy,  who,  in  supporting  his  tenets,  treated  the  prelate  with 
«uch  asperity,  that  a  tumult  was  excited  among  the  citizens 


^loanxvmcAL  sketches.  .«. 

of  r     I  "oo 

P".c.cu.or„f.,.e  Wickli,^„  ."j""';    "«  "'»  «  'Went 

* 

RICHARD   HOOKER 

Ov.ord,  where  he  w.  d   ruth      "ZT  '?'""''  ^^""''«'- 

before  he  w,«  ,hir  y  „  H       [VT'  "'""''  ''^  """"-'eJ 
•"oney.  nor  mannera  1^    hi  ;,"     T,"""  '""'  "-"-or  beau,,, 

«  rertUe  source  of  an'no  'a,    ".  "  ^ 'T.  ^l""?"'  """  "" 
master  of  the  Tempie  ■  h„.  ;        '^^' '"  "«'  "ade 

rural  retirement,   he  relinquishlj  1 1  /""^  ^""^''"^  ^«' 

turned  the  rectory  of  Bi.}^  R  .P^-^ft^nnent,  and  oh- 

--ded  till  h.  d/cease    iTcoO     H?'  '"  ^^"^'  ''  ^'-^'  ^^ 
t'«e  on  ^«  Ecclesiastical  Polity   'of     '  ^T  """'^  '^  ^^«  '^^a- 
«aid,  "  There  are  in  h  sn.  ^ '  ^     ^  "'^'  ^°P"  ^'«"^«nt  VIII 
^•i^  the  last  are  ^  'IZt  X^L:;.?^^^  ^«  ^'^^  -i- 


CHARLES  CHAUNCEY 
second  presider*  of  Harvarfl  r«ii^ 

■n  1589.    He  received  h".,™!*''  h"  '"''  '"  ^"S'-"' 
.ter.  and  took  the  degree  of  MD, ..    °"'™  "  ^'""i- 

-ving  for  a  number  oy^arl  fn t^     '"  '^'  »<"'  ««<" 
was  appointed,  in  1654.  pre,Tdem   ''"''"""''!'  «  Scituate, 
f>"s  office  he  remained    ZtL^Z":''  *^'°"^8^-    I" 
."  duties  with  industrious  fidelir'  He  „  '  """""'"^  ^' 
physician,  and  was  of  opinion  tw'.^  '"  *'"'°'""  "  » 

•inotion  between  .hysilZZ^^'"'''  ""«'"  '»  ^  "»  <«- 
33        Y  •^" 


«  a 


386 


BlOC:>t,VPJIU'AL    EKLXCHLS. 


ROGER    WILUAMS, 

the  founder  of  the  Providence  Plantations,  was  born  in  Wales, 
in  1599,  and  was  educated  at  Oxford.     Being  a  dissenter 
he  came  to  America,  in  the  hope  of  enjoying  in  freedom  his 
religious  opinions.     He  arrived  at  Hull,  February  5,  1G3J, 
and  was  established  ai  Salem,  Massachusetts,  as  colleague 
with  Mr.  Skelton.     His  peculiar  notions  soon  subjec*ed  him 
to  the  severest  censure.     He  maintained  that  the  magistrates 
were  bound  to  grant  toleration  to  all  sects  of  Christians,  and 
in  his  actions  and  words  avowed  the  liberality  of  his  princi- 
ples.    Aiter  the  death  of  Mr.  Skelton,  he  was  sole  minister 
of  Salem.     Continuing  to  avow  his  opinions,  which  were 
considered  not  only  heretical,  but  seditious,  he  was  summoned 
before  the  General  Court,  to  answer  to  numerous  charges 
He,  however,  refused  to  retract  any  of  his  opinions,  and  was 
accordingly  banished,  1635.     He  first  repaired  to  Seekonk: 
but,  being  informed  that  that  territory  was  within  the  juris- 
diction of  Plymouth,  he  proceeded  to  Mooshausic,  where, 
with   others,  in   1636,  he   began  a  plantation.     The  land 
was  honestly  purchased  of  the  Indians ;   and  the  town,  m 
acknowledgment  of  the  kindness  of  Heaven,  was  called  Prov- 
idence.    Mr.  Williams's  benevolence  was  not  confined  to  his 
civilized  brethren ;  he  learned  the  language  of  the  Indians, 
ravelled  among  them,  won  the  entire  confidence  of  their 
chiefs,  and  was  often  the  means  of  saving  from  injury  the 
colony  that  had  driven  him  from  its  protection.     In  1643,  he 
was  sent  to  England,  as  agent  for  both  settlements,  and  in 
September,  1644,  returned  with  a  patent  for  the  territory 
with  permission  for  the  inhabitants  to  institute  a  government 
for  themselves.     In  1651,  be  was  again  sent  to  England,  in 
the  capacity  of  agent,  and  returned  in  1654,  when  he  was 
chosen  president  of  the  government.     Benedict  Arnold  suc- 
ceeded him  i'l  1657.     He  died  in  April,  1683,  aged  eighty, 
four.     Mr.  Williams  was  consistent  in  his  religious  doctrities, 
and  set  a  bright  example  of  that  toleration  which  he  demanded 
from  otbifs.     His  mind  was  strong  and  well  cultivated;  and 


■  /'   '  •■*'"     I  '^' 


BIOGRAPHICAL    SKETCHED.  3^7 

»ome  of  its  p;rcip  ;  t„      T         "  '=<'"'=»P<'»<i»ee  „.,h 

-■".hes.  affection  LdTe'eT.  Xh"'"'''"^"  '°'  '''"  '"^ 
his  povver  at  argument  T„  .r7a  .  I  "'"""«''  '"'  «"»«» 
with  the  mo,.  fZe '■  Q  .  '  '"  ''''''  »  P'"'"«  ^ispnte 
published  an  aecZtH?»?'  PJf-er,,  of  which  he  ha, 
i-^nguage,"  octavo  i6«  ^'"'"""'=''^''  ^  "  "ey  to  the  Indian 
c«nc;rnigthe  powe  'on  ;"  '"'""'  '"  *'''  ^°"™'^  '=««». 
with  otheAetter^Z  W,eT   "'''"  """'"'  °''^''«-°' 


JOHN  CLARKE, 

to  thi,  co..,„ tr'  Zn!^'"7r. '"  ^™''°"'  ''^'■"^^  he  came 
sett,,  he  wt  dritTff       ^"'""'"''■"^"'ofMassachu- 
>  bod,  politic.  and';„Se  Xr:cVXt7i"'" 
sachems,  calling  it  the  Isle  of  RhT  ^,  ^"^''" 

The   settlement   comrtnced   at    p  "        ^^'  ^'^'"'• 

The  Indian  deed  i.T.TTZ     I  ^^«*^^^«^*>   «r  Portsmouth. 
''*"  °^6d  IS  dated  March  24   ifiqa      nr     /-n    i 

soon  employed  as  a  preaclier     and     !  L/  ^  Clarke  was 

church  .-      ewDort    LTT  '        ^^^^'  ^^  ^^''n^ed   a 

ewport,  and  became  its  mQtr.i.      tu- 

-on,         ,,t  chnrch  which  .:'JX.JtjZ  la^ 

-  L.nn.  near  ^::^:'L^i-:^'::-^  ^:^^ 

T..  f],.    A  ?        ^"'^''  ^y  ^"  officer  of  the  ffovernmenf 

t.icd  before  the  CoLroft         ''    '  '  '^"'  '"'"'^-     He  wa, 

-^eh  , on  cannot  „,ain:aif-;:r:L:r; 


888 


BlOl^IlAPHlLAL    SKLTCHES. 


try  and  dispute  with  them."     Mr.  Clarke  accordingly  wroie 
irom  prison,  proposing  a  dispute  upon  the  principles  which 
he  professed      He  represented  his  principles  to  be,  that  Jesus 
Christ  lad  the  sole  right  of  prescribing  any  laws  respecting 
the  worship  of  God  which  it  was  necessary  to  obey;   that 
baptism,  or  dipping  in  water,  was  an  ordinance  to  be  admin- 
istered only  to  those  who  gave  some  evidence  of  repentance 
owards  God  and  faith  in  Jesus  Christ;  that  such  vidble  be- 
.levers  only  constituted  the  church  ;  that  each  of  them  had  a 
right  to  speak  in  the  congregation,  according  as  the  Lord 
had  given  him  talents,  either  to  make  inquiries  for  his  own 
.nstruction,  or  to  prophesy  for  the  edification  of  others,  and 
that  at  all  times  and  in  all  places  they  ought  to  reprove  folly 
and  open  their  lips  to  justify  wisdom  ;  and  that  no  servant  of 
Jesus  Christ  had  any  authority  to  restrain  any  fellow-servant 
m  his  worship,  where  injury  was  not  offered  to  others     No 
dispute,  however,  occurred,  and  Mr.  Clarke,  his  friends  pay- 
mg  his  fine  without  his  consent,  was  soon  released  from 
prison,  and   directed  to  leave  the  colony.     His  companion 
Obadiah  Holmes  shared  a  severer  fate ;  for,  on  declinina  to 
pay  his  fine  of  thirty  poun^,  which  his  friends  offered  to  do 
tor  him,  he  was  publicly  wnipped  in  Boston 

Mr.  Clarke  died  at  Newport,  April  20,  1G76,  aged  about 
66  years,  resigning  his  soul  to  his  merciful  Redeemer,  through 

eternan7f^''  "''"'  ^'  '"^''^''''  ^^^  ^""^^  ''^  ^  resurrection  °to 
His  life  was  so  pure,  that  he  was  never  accused  of  any 
vice,  to  leave  a  blot  on  his  memory.  His  noble  sentiments 
respecting  religious  toleration  did  not,  indeed,  accord  with  the 
sentnnents  of  the  age  in  which  he  lived,  and  exposed  him  to 
rouble;  but  at  the  present  time  they  are  almost  universnily 

R  h  r  T  i     .      '''''""'  *'  P^"'""^^  *^«  ^'^'^  prosperity  of 
Rhode  Island  must  endear  his  name  to  those  who  are  now 

enjoying  the  fruits  of  his  labors.     He  possessed  the  singular 

honor  of  contributing   much  towards  establishing  the  first 

government  upon  the  earth,  which  gave  equal  liberty,  civil 


igious,  to  all  men  living  under  it. 


rdingly  wroio 
iciples  which 
be,  that  Jesus 
va  respecting 

0  obey ;  that 
to  be  admin- 
f  repentance 
;h  vi£;ible  be- 
r  them  had  a 
as  the  Lord 

1  for  his  own 
r  others,  and 
reprove  folly 
10  servant  of 
;llow-servaut 
others.  No 
friends  pay- 
ileased  from 

companion 
declininff  to 
'ffered  to  do 

aged  about 
ler,  through 
irrection  to 

ised  of  any 
sentiments 
>rd  with  the 
)sed  him  to 
universnlly 
osperity  of 
lo  are  now 
le  singular 
i  the  first 
berty,  civil 


BlOGKAPlllCAL     SKETCHES.  33^ 

ANN  HUTCHINSON 

Boston,  163^  X  'h?::^  T"  T  ^"-'-''-  tt 
Of  BPS.0.  The  Zbt  Tf "m  c:„l.f  ,r  T""'^' 
meet  every  week  to  rpnn..  u         ^°"on  «  church  used  to 

doctrine,/ She  eV4.nt%"™°"'-  ""  •""""-  »» 
numerous  audience     ^0"   *  for  women,  and  soon  had  a 

Cotton,  .he  adder^flect";  X7J .'r'ar  'i  ""'■ 
o>vn  sentiments,  and  warped  the  discou"";  „f  hf  r"'  '"'' 
ootncde  with  them.  She  soon  threw  the  whole  .7"  "" 
aflame.     The  nroOTes,  „f  h  ."'=  ™ole  colony  into 

of  ministers  condemned  Lhtv  twn  '  convention 

propagated  in  the  count^X  Hrr""'  ""'"'""'  ">»» 
.ence  of  her  opinions,  w/s  he^  f  "  e  "hret;  '"'  '""■ 
November  of  the  same  vear  inH  h  .  ^"^"^ '^^/^'^e  the  court  in 
the  ministers,  and  advanlin.  "  '      ^"^  ''"''^'"^  of  traducing 

She  went  wit'h  her  t bTdVoTh' ^^^^^^^^^^ 
1G42,  after  her  husband's  death  sh.  ",  '•     '"  '^^  ^^^ 

country  beyond  New  Haven  ar'dthr^T  "'^  ^'^  ^"^^'^ 
Francis,  and  most  of  heT  flmt  o  "".  ''"'  ''''  '^^  «««> 
killed  by  the  Indians  ^        ''"'''"  P^^^°"«'  ^ere 


MICHAEL    MOLINOS, 
founder  of  the  ancient  spp^  r^p  rt   •  .- 
a  rich  and  honorab,:im     .■'^^;-:  i:^;-  "  «r'-<  »• 
young,  but  would  accent  „n  „    r  '°  ?"*'"  ""'"s 

possied  great  tale  ^ La  w' f^v"  "^  "'"""•  "« 
of  the  austerities  of  theRomZe  .tul^,::'  "^'e  '  7 
Kome,  where  in  ia7K  Ur.      ui-  ,    ^  ""'^  "'^"ers.    He  went  to 

w^icb'gave  ru'^:f;s  c :  '"tIT '""  '^r^- 

minicans,  envious  at  his  ..,..  ^  ^!,'''"-     ^^^  Jesuits  and  Do- 

at  last  succeeded M  .Z r^; tlf  'Z  T  '''''''  '^' 

Jion.    He  died  of  tormentTn  h.    T^""""^^  ^^  ^he  Inquisi- 

^^orment  m  their  dungeons,  a  few  years  aften 


81)0 


BIOaRAPHlCAL    SKETCHES. 


1     I 


'<.     » 


i\ 


«  % 


JOHN  WESLEY, 
ih<5  great  founder  of  Methodism,  was  born  at  Epworth,  in 
England,  in  1703.  In  1714,  he  was  placed  at  the  Charter 
House;  and  two  years  after  he  was  elected  to  Christ  Church. 
Oxford.  In  1725,  he  was  ordained  deacon,  and  the  next  ye;ir 
became  fellow  and  tutor  of  Lincoln  College. 

Wesley's  character,  says  his  biographe°r,  "is  itself  a  study 
He  equalled  Luther  in  energy  and  courage,  and  Melancthon 
m  learnmg  and  prudence.  All  the  excellences  of  both  the 
Wittemberg  reformers  were  combined,  if  not  transcended,  in 
his  mdividual  character. 

He  possessed,  in  an  eminent  degree,  the  power  of  compre- 
hendmg  at  once  the  general  outlines  and  the  details  of  plans 
the  aggregate  and  the  integrants.  It  is  this  power  which 
forms  the  philosophical  genius  in  science;  it  is  indispensable 
to  the  successful  commander  and  the  great  statesman.  It  is 
illustrated  in  the  whole  economical  system  of  Methodism  —  a 
system  which,  while  it  fixes  itself  to  the  smallest  localities 
with  the  utmost  detail  and  tenacity,  is  sufficiently  general  in 
Its  provisions  to  reach  the  ends  of  the  world,  and  still  maintain 
its  unity  of  spirit  and  discipline. 

No  man  knew  better  than  Wesley  the   importance  of 
smaJl   things.     His   whole   financial   system   was  based  on 
^veekly  penny  collections.     It  was  a  rule  of  his  preachers 
never  to  omit  a  single  preaching  appointment,  except  when 
the  "  risk  of  limb  or  life "  required.     He  was  the  first  to 
apply  extensively  the  plan  of  tract  distribution.     He  wrote, 
printed,  and  scattered  over  the  kingdom,  placards  on  almost 
every  topic  of  morals  and  religion.     In  addition  to  the  usual 
means  of  grace,  he  introduced  the  band  meeting,  the  clas« 
meeung,  the  prayer  meeting,  the  love  feast,  and  the  watch 
night.    Not  content  with  his  itinerant  laborers,  he  called  into 
use  the  less  available  powers  of  his  people  by  establishing 
the  new  departments  of  local  preachers,  exhorters,  and  leaders 
ft  was,  in  fine,  by  gathering  together  fragments,  by  combining 


BlOGRAnm  AL    SKKTCIIES. 


3iJl 


Ipworth,  in 
he  Charter 
ist  Church, 
e  next  ye;ir 

If  a  study 
lelancthon 
f  both  the 
cended,  in 

}f  compre- 
s  of  plans, 
^er  which 
iispensable 
lan.  It  is 
odism  —  a 
localities 
general  in 
I  maintain 

•tance  of 
based  on 
preachers 
ept  when 
le  first  to 
le  wrote, 
)n  almost 
the  usual 
the  class 
he  watch 
ailed  into 
ablishing 
d  leaders, 
jmbjning 


minutis   that  he  formed  that  stupendous  system  of  .Dirilu.l 
means  wh.ch  is  rapidly  evangelizing  the  worid  ^         ' 

tha.\r.'  "n  r'{  '"  ""  "«""«'i'=»l  construction  of  plan, 
bv  I,  ,  f  ■  ""  ""'■  ''<"^''^'''  «'"  '"ored.stin.uLed 
iTdTtTY-  ''"'"' ™i«y  «nd  number  of  his"  labors 
th!tlwf?'^ '"""''"''<'  "''^  ^•"^^  »»">e„tic  evidence 

rav  mnl'  iT'  T"'""'"  '"'"'■  "^  -'  P-P'^'"^ 
«d  ab  ill  P''^'=.'"»S'  ."'•"■ring  and  writing,  translating 
and  abndgmg  supermtendmg  his  societies,  and  applying  his 

preach,„g  twee  and  thrice  a  day,  commencing  at  fiveo'cic  k 
1  c  inTh'"'-    •':;  '"^  '"'""■■  "'  «"  'his 'travelling  a^d 

&^;hi:^hr--j-tL:itX' 
:-T'"r.i^:ir:s^---- -  ^---^^" 

Like  Luther,  he  knew  the  importance  of  the  press-  he 
kep  .tteemmg  with  his  publications.    His  itinerant  pcLer 
were  good  agents  for  their  circulation.     "Carry  them  with 
you  through  every  round,"  he  would  say,  '•  exert  yUrseTve"' 

H  wtkrin:,'?'''  tr  "'"^'  '^"^  "<• ='"-  -""-<.'• 

almost  every  subt«  If  d        ,  """P"'"  "•^''"*^»  "" 

n-,.,,,,1  ■       ■"        °'^>™'t7,  poetry,  music,  history,- 

natural,  ,,  metaphysical,  and  political  philosophy,  'fle 

wrote,  as  he  preached,  adpopulum;  and  his  works  have  .iven 
oh.  people,  especially  i„  Great  Britain,  an  elevated  ton    !? 

ered  the  leader  m  those  exertions  which  are  now  being  made 
for  the  popular  diffusion  of  knowledge  ^ 

D,frering  from  the  usual  character  of  men  who  are  given 

profound.     He  was  an  adept  in  c,' ,.,  xal  literature  and  the 

.he,r  fi    V   "'"'^  '""""""''  ■"'  "■"""*''»  -«  adorned  wih 
'l.e^  fines,  passages.     He  was  familiar  with  a  number    •• 

modern  lanminrroa.   u: ,     .  ,  -  "uiuuer  o^ 

-idr.g,.^.^g_,  ^'"  "«" '^^yJe  IS  one  ofthe  best  examoles 
of  strength  and  perspicuity  among  English  writers.     HeTL 


39i 


BlOGi'APIIICAL    SKKTCMES. 


ready  on  every  subject  of  learning  and  general  literature 
As  a  logician,  he  was  considered  by  his  enemies,  as  well  as 
his  friends,  to  be  unrivalled. 

He  was  but  little  addicted  to  those  exhilarations  and  con- 
Irarieties  of  frame  v.hich  characterize  imaginative  minds. 
His  temperament  was  warm,  but  not  fiery.     His  intellect 
never  appears  inflamed,  but  was  a  glowing,  serene  radiance. 
His  immense  labors  were  accomplished,  not  by  the  impulses 
of  restless  enthusiasm,  but  by  the  cool  calculations  of  his 
plans,  and  the  steady  self-possession  with  which  he  pursued 
them.  ^^  «  Though  always  in  haste,"  he  said,  "  I  am  never  in  a 
hurry."    He  was  as  economical  with  his  time  as  a  miser  could 
be  with  his  gold  J  rising  at  four  o'clock  in  the  morning,  and 
allotting  to  every  hour  its  appropriate  work.     "  Leisure  and 
I  have  taken  leave  of  each  other,"  said  he.     And  yet  such 
was  the  happy  arrangement  of  his  employments,  that,  amidst 
a  multiplicity  that  would  distract  an  ordinary  man,  he  de- 
Clares  that  "  there  are  few  persons  who  spend  so  many  hours 
secluded  from  all  company  as  mvself "     '«  The  wonder  of  his 
character,"  said  Robert  Hall,  •'  is  the  self-control  by  which 
he  preserved  himself  calm,  while  he  kept  all  in  excitement 
around  him.     He  was  the  last  man  to  be  infected  by  fanati- 
cism.    His  writings  abound  in  statements  of  preternatural 
circumstances ;  but  it  must  be  remembered  that  his  faults  in 
these  respects  were  those  of  his  age,  while  his  virtues  were 
peculiarly  his  own." 

Though  of  a  feeble  constitution,  the  regularity  of  his 
habits,  sustained  through  a  life  of  great  exertions  and  vicis- 
situdes, produced  a  vigor  and  equanimity  which  are  seldom 
the  accompaniments  of  a  laborious  mind  or  of  a  distracted 
life.  "1  do  not  remember,"  he  says,  "to  have  felt  lowness 
of  spirits  one  quarter  of  an  hour  since  I  was  born."  «'  Ten 
thousand  cares  are  no  more  weight  to  my  mind  than  ten 
thousand  hairs  are  to  my  head."  « I  have  never  lost  a  night's 
sleep  in  my  life."  ««  His  face  was  remarkably  fine,  his  com-  ' 
plexion  fresh  to  the  last  week  of  his  life,  and  his  eye  quick, 
keen,  and  active."    He  ceased  not  his  labors  till  death.    After 


m  '1 


BIOGItAPHlCAL    SKETCHES. 


393 


travelling."     He  nroirl.ll       i  "^'  P™'->"hing,  or 

himself.  :,  kZI'Z     i"  "r  "'''"*■  '"^  '■»<'  P'-'«l 
and  preachers  and  1„H  u''  '"°'""'l'i,  fir,,  disciple, 

amo'g  the       ™d  11"!;'  ""''"'  '"  '»'^"«'  "»''  'abor,, 

--ived  a,  „  patHarch,  a„d  fo^  ^r^  tc  e7br,7  """^ 
in  towns  and  cities   in  in*       .      "-»  excited,  by  his  arrival 

•he  king  hi™  j;:  •;:p~..  7,:^.?  r/r-^^  -'■ 

assemblies  Dcrh->„,  «,..•  ^     "°'^-       "<=  attracted  the  largest 
instruct,    '.CnTe.t'ated"""  ""'  "''"«"^"^'*  '"  -'«■<- 

at  length  died,  in  the  eigh.y!;i™h.h  !;»:  of"'!""  ^'  '? 
-t,.fifth  of  his  ministry.  nn',„e;i„na[r„:l  'f  ,ff  »"" 
extraordinary  men  of  any  a,e  """» 

o4:  hLTed  iiari'r  ""t'""  ■"<»"'-•  "p-- 
p-hers.  were:z::;::d'::^rh:r!rh":dtr"  ■-"' 


GEORGE   WlllTEFlfct^u 
one  of  ,he  founders  of  the  sen  nf  .h.  m  .L  j- 
at  Gloucester    where  hT       u  M«'hod,sts.  was  born 

From  the  Cm  school  of  h  ''"'  ""'  "■="  '""'  '''*■ 
.ervitor  at  Pei  le  C„  'VxS  'T'  '"  "•''^''  "» 
.he  proper  age  by  Benson,  Xf^Cestr  Ent!""  " 

in"hif :at;„ei  t^:::r  -^'"«-~  -:r  ::d 

■n  prison;  bTLrt"     S  Td  b";  a"? '''■^''  -'  ""'^ 
eloquence,  multitudes  re  Jderhl  aj  »  °"  T'""''" 

«^ncti,y.     In  ,r3g_  h,  ;/„,  ,„  Z  "■""•  "^  "'^""' 

nnraberof  hiscon,;r,s-rut  I    "^T"""'  •"  '"""■■'»■=  the 
the  friend  and  ,h„  .       '■       '      "  '"^"""^  «"  some  tin.e  as 
""-"o  ann  the  associate  of  the  Weslnv.  K„    .  i 

engaged  with  then,  in  a  serious  dilovvhih        T'  T 

separation      Whil^   hn   ,     i.      ,       ^^'^^'  ^^"^c«  produced  a 

P  While  he  zealously  asserted   the  doctrine  of 


31)4 


MIOOKAPHICAL     SKETCHfig. 


i: 


absolute  ciection  and  final  perseverance,  agreeably  to  tne 

notions  of  Calvin,   his  opponents  regarded   his  opinion   as 

unsupported  by  Scripture,  and  therefore  inadmissible;  and  in 

consequence  of  this  arose  the  two  sects  of  the  Calvinistic  and 

the  Arminian  Methodists.     Secure  in  the  good  opinion  of  a 

great  number  of  adherents,  and  in  the  patronage  of  Lady 

Huntingdon,  to  whom  he  was  chaplain,  he  continued  his  la- 

bors,  and  built  two  Tabernacles  in  the  city  and  in  Tottenham 

t.ourt  Iload  for  the  commodious  reception  of  his  followers. 

He  died  at  Newburyport,  Massachusetts,  while  on  a  visit  to 

Ins  churches  in  America,  and  had  the  satisfaction  to  know 

that  his  adherents  were  numerous  on  both  continents 

At  Newburyport,  the  Hon.  William  Bartlett  has  erect- 
^^d  an  elegant  nuirble  monument,  on  which  is  the  following 
inscription :  —  * 

-This  Cenotaph  is  erected,  with  affectionate  veneration, 
to  the  memory  of  the  Rev.  George  Whitef.eld,  born  at 
Gloucester,   England,   December    16,    1714;    educated    at 
Oxford  University  ;  ordained  1736.     In  a  ministry  of  thirty, 
four  years,   he   crossed   the   Atlantic    thirteen   times,    and 
preached  more  than  eighteen  thousand  sermons.    As  a  sol- 
dier  of  the  cross,  humble,  devoted,  ardent,  he  put  on  the 
whole  armor  of  God ;  preferring  the  honor  of  Christ  to  his 
own  interest,  repose,  reputation,  and  life.     As  a  Christian 
orator,  his  deep  piety,  disinterested  zeal,  and  vivid  imagina- 
tion, gave  unexampled  energy  to  his  look,  utterance,  and 
action.    Bold,  fervent,  pungent,  and  popular  in  his  eloquence, 
no  other  unmspired  man  ever  preached  to  so  large  assemblies, 
or  enforced  the  simple  truths  of  the  gospel  by  motives  so 
persuasive  and  awful,  and  with  an  influence  so  powerful  on 

tta^'^'^'f  ^'''  ^^^'^'''  ""  ^'^^  «^  ^^thma,  September  30, 
17/0,  suddenly  exchanging  his  life  of  unparalleled  labors  for 
his  eternal  rest." 

During  Mr.  Whitefield's  visit  to  Philadelphia,  he  preached 
Dffen  in  the  evening  from  the  gallery  of  the  court-hou-se  in 


crowded  „i.i,  hi,  ";,";;•  mM' ,'r:,""""''"'  'p^'^ »»» 

was  utterly  devoid  of    "  '  f  ^■"■.""''of 'I'e  truest  kind.    He 

-bjeet.,„'d,rre:a;l.  trr-'  "'  ""'"•"''""'  "^  "" 
concern.     Every  accent  of  h  "'""'  ""S""'^''  »"  W' 

feature  of  hi,  face    e    rrjo.r^h"'*^'"  '"^  ^»"  ^"^ 
gesture,  spoke  to  tl^e  eye    so  ^h",  !f  """''  '""  *''"•>' 

Ihoughtless  found  thera'tten.  """"  '"'"'P'"^''  ""1 

»d.„osti,„„r...:::;  rru„xr:d"tr ""'"" 

to  be  devoid  of  the  soirit  nf       """^"^^^^"d-     He  appeared 

~  .  .„  ..pr;rSh:Lt;r:'cfi: -^  °^-' 
'vn":rriE:::t:;~^^^^ 

while  preacliini  from   .1      u.  cliaracter.     One  day 

Phiiadelphi:  'h"f c     do  f..Fth7;f  T  '='""*"-'  ■» 
got  in  heaven;  any  ^..^i      T.-t:^'  t"  "'V"" 

any  Methodists  there  ? "  "  No ! "  '«  H    '  ^^''^  ^^^ 

or^^ec.^,;.^?"  -Nof  No".   \,Jr''^l''''''''y  Independents 

;;We  don't  know  those  narnes  Lre^"aI^t? ''"h''"  ' '' 
amY/an^  — believers  in  Phr!  *  ^  ^'^  ^^'"^  ^''e 

by  the  blood  of  he  Lai  nT  h"""'".  "'^  '^^^  «^^^-'- 
"O,  is  this  the  cast'tn  G^dte^te ^' o'dtr ^  ' '' 
-to  forget  party  „a„,es,  and  to  becorneVh  r  ^  "'  '" 
and  in  truth."  liecome  Christians  in  deed 


louse  m 


SELL\A   HUNTINGDON, 
countess,  second  daughter  n?  Wo.k-     . 
born   1707,  and  marned  T     7S  ^"^    "' '"'"'  Ferrers,  wa« 
h«H  fou,     '     ,^  r        ^^'•^  Huntingdon,  by  whom   «h- 
"  ""^  '"^  ^^'^^  '•^"S^^ters.     From  habits  ofgayt^ 


,39(5 


BIOORAPIIICAL    SKETCHES. 


and  scenes  of  dissipation,  she  became  all  at  once,  after  a  se- 
rious illness,  grave,  reserved,  and  melancholy.  Her  thoughts 
were  wholly  absorbed  by  religion,  and  she  employed  the  ample 
resources  which  she  possessed  in  disseminating  her  principles 
by  the  popular  arts  of  Whitefield,  Komaine,  and  others.  Not 
only  her  house  in  Park  Street  was  thrown  open  for  the  frequent 
assenjbling  of  these  pious  reformers,  but  chapels  were  built 
in  various  parts  of  the  kingdom,  and  a  college  erected  in 
Wales  for  the  education  of  young  persons  in  the  future  la- 
bors of  the  ministry.  After  many  acts  of  extensive  charity, 
and  with  the  best  intentions,  this  enthusiastic  lady  died 
in  1791.  ^ 


ROBERT  SANDEMAN, 

the  founder  of  the  sect  called  Sandemanians,  was  born  at 
Perth,  in  Scotland,  about  the  year  1718,  and  was  educated  at 
St.  Andrews.  Instead  of  entering  into  the  clmrch,  for  which 
he  was  intended,  he  became  a  linen  manufacturer,  and  after- 
wards turned  preacher.  _IIe  came  to  America  in  Octobe?, 
1704,  and  from  Boston  he  went  to  Danbury,  Connecticut 
In  that  town  he  gathered  a  church  the  following  year.  He 
afterwards  established  several  societies  in  New  England. 
Individuals  are  still  found  who  adhere  to  his  peculiarities, 
and  are  known  by  the  name  of  his  sect.  He  wrote  an  answer 
to  Hervey's  "Theron  and  Aspasio,"  said  to  be  a  work  of  tal- 
ent, but  exhibiting  great  asperity. 

The  following  is  copied  from  the  monument  of  Mr.  San- 
deman,  in  the  burying-ground  at  Danbury  :  — 

«'  Here  lies,  until  the  resurrection,  the  body  of  Robert 
Sandeman.  a  native  of  Perth,  North  Britain,  who,  in  the 
face  of  continual  opposition  from  all  sorts  of  men,  long  boldly 
contended  for  the  ancient  faith,  that  the  bare  word  of  Jesus 
Christ,  without  a  deed  or  thought  on  the  part  of  man,  is 
sufficient  to  present  the  chief  of  sinners  spotless  before  God 
To  declare  this  blessed  truth,  as  testified  in  the  holy  Scrip- 


BIOOUAPHICAL    SKETCHtlS. 


397 


Deigned  Christ  to  come  ho  nigh  to  u. 
As  not  to  count  it  shamo  * 

To  ca„       i,,^^^^^.^^  ^j^^^j^  ^^  ^^ 

At  aught  that  bears  his  name? 

Way,  let  us  boast  in  his  reproach, 
And  glory  in  his  cross; 

Would' 7'''"'  ""'  ""'"^  ^'^^  *"«« 
Would  far  o'erpay  our  loss." 


w 


SAMUEL  HOPKINS 
Jersey  Cllege,     Dr    H„„H„!       '  P^<'"<'ent  of  New 

co„„ecticu,,',r...  :„d"S::":.''Y°:;e  c  T'"""^^- » 

Soon  after,  he  enL'ared  i„  .1,.  r     ■     ,  <^"l'eKe,  m  1741. 

ton.  Maa,a;huse"r„„d        ,       '"        '""""■  "'  '^""'''""P- 
Edwards,  and,  in     743   „        '">'"""""'«"««  of  Jonathan 

Great  Ba-rrin^tU   Zlj^Z'TC'r^L''''''''*''''''''  ""- 
removed  to  Newport  Rhod.r  i    a  """"nued  till  he 

■"■".inution  of  his  con^rettio?"„';"h  "°''"''"™"^  "'  "■« 
When  he  had  resided  °so^e,"lTn  th"'  ?""  "'  "PP°«' 
became  dissatisfied  with  hTs  s^.L  ,  ''i""''  ""=  ^"P'^ 
n.eeti„g,  to  inthnate  to  hi^the "rsL"  r  "."'  ""'""•  "  « 
uance  among  them     OnTl,!       '''""''''"«'™  «o  his  contin- 

his  farewell  disrurse  wh  ch  '"""'"^  ^''"'°"''  '"  P^^^'^''^" 
-ive  that  they  be!o  „ht  hi  „  ,  '  ^''. """«""'?  "n"  ™pres. 
death,  in  1803.  H  tas  a"  °  '"""."'  "'"'"''  •■'  '"'^  ''"'''• 
siderablet,,len,s,a7d:.lt  rid'H,  '"'"'"  ■"-■  "^ -n- 
He  is  said  to  ha^e  been  snm«  P""""  of  application, 

hours  in  his  studL     HLdor''  r"*''""*  """"^ -ghteen 

hi.  "System  of  D   init^"  nuhl  7^  "'"'  ""  '"'"'"""'  '" 
R««„„   :p  .^.,  """"'y'    published  ,n  a  second  edition  ., 

~ '  '"  '"'  '•  '"  '"0  volumes,  octavo.  '' 


.198 


I 


BIOGHAPHICAL    SKETCflKS. 


JONATHAN    MAYIIEW, 
a  divine  of  Boston,  wiis  born  in  Martha's  Vineyard,  in  1720 
and  educated  at  Harvard  College.    In  1747,  he  was  ordained 
pastor  of  the  West  Church,  in  Boston,  and  continued  in  this 
station  the  remainder  of  his  life.     lie  possessed   a  mind  of 
great  acuteness  and  energy,  and  in  his  principles  was  a  de- 
termined republican.    He  had  no  little  influence  in  producing 
the  American  revolution.      His  sermons  and  controversial 
tracts  obtained   for  him   a  high  reputation;   and   many  of 
them  were  republished  several  times  in  England.     He  died 
in  1766. 


1 


SAMUEL  SEABURY, 
first  bishop  of  the  Protestant  Episcopal  church  in  the  Unitea 
States,  was  born  in  1728,  and  graduated  at  Yale  College  in 
1751.     After  finisliing  his  classical  education,  he  went  to 
Scotland  with  the  view  of  studying  medicine;  but  soon,  having 
turned  his  attention  to  theology,  he  altered  his  purpose  and 
took  orders  in  London,  1753.     Returning  to  America,  he 
officiated,  first  at  Brunswick,  New  Jersey,  then  at  Jamaica, 
Long  Island,  next  at  West  Chester,  New  York,  and  lastly  at 
New  London,  Connecticut,  where  he   remained,  as  rector 
of  the  parish  in  that  city,  during  the  remainder  of  his  life. 
As  much  as  he  was  esteemed  by  his  parishioners,  his  influ 
ence  was  extended  among  his  brethren  throughout  the  state. 
Consequently,  when  the  Episcopal  church  was  organized  in 
that  diocese,  he  was  elected  bishop.     He  went  immediately 
o  England,  in  order  to  obtain  consecration;  but,  meetij-r 
with  some  unexpected  obstacles,  he  repaired  to  Scotland. 
Here  he  was  able  to  accomplish  the  object  of  his  mission. 
He  was  consecnted  at  Aberdeen,  November  14,  1784.     As 
Boon  as  he  was  «jb!e  to  reach  home,  he  resumed  his  duties 
as  parish  minister  ni  New  London,  in  connection  with  his 
episcopal  funcu;>P3  /.-  (he  diocese.     Bishop  Seabury  had  a 
vigorous  and  weiJcultivnted  mind,  and  acquired  a  reputation 


BIOCRAPHrCAL    SKETCHfiS.  a()9 

•' Here  lyeth  the  body  of  Samuel  Seaburv  D  D    Bi,hnn 

(itith  veir  nf  r     *^^'"'''^.  -'^^h*  ^nn«  r>«mini  179(i,  in  the 

"om  year  ot  hid  aae,  and  thp  io,k  „f  i 

cratioii.  ^  ^"^*'  ""^  '"'  ep'scopaJ  conse- 

withn"f "'''"'  ""'i^""'  P"^"'  '"""^^  ^'t»^o"t  pedantry,  .cod 

instruction.     The  We"d  l/'l'T""'  5"  ''''"'"'  *'"■  ''•' 
;^p.re.„h.ppi„e,,,     Seabuf; h.  ,W "^^ .tr  ill" 


RICHARD    CLARKE, 

InrfC  hf  r  '''"""'"="  ■"■""'■•  ""»  "»»'--"  for 
native  ot  England,  and  soon  after  his  arrival  in  rh.rl... 
-  appointed  rector  of  St.  Philip's  Ch    ch  in  .ha '  d™ 
Here  he  was  greatly  admired  as  a  popular  preacher  TL 

s^ir's' " ""  T-"'"^'  ^''"e/hrneM:;, 

liberal  man.  He  returned  to  England  in  1759,  and  was  soon 
afterward,  appointed  a  stated  preacher  in  one  of  the  ZcL 
churchy  ,„  London.  I„  this  station,  his  eloquence  S.v 
auracted  a  large  share  of  public  attention.  His  pubrcattenl 
chtefly  on  theological  subjects,  were  numerous^  am  nTng 
to  SIX  or  seven  octavo  volumes.  He  lived  to  a  lat^  """"""S 
the  eighteenth  century,  universally  beloved  Id  rtp^t:^  "" 


BlOGRj^S'HlCAL    SKKTCIIES,  "" 

JOSEPH  PRIESTLEY, 
an  English  philosopher  and  dissenting  divine,  born  at  Fi.-ld 
head,  Yorkshire,  1733.     He  was  educated  at  Daventry,  under 
Dr.  Ashworth,  for  the  ministry  among  the  dissenters,  and  at 
the  proper  age  he  took  care  of  a  coijgregation  at  Needham 
Market,  Suffolk,  and  afterwards  at  Nantwich,  Cheshire      Ke 
became,  in  1761,  professor  of  belles  lettres  in  the  V/arrington 
Academy,  and  after  seven  years'  residence  there  he  removed 
to  Leeds,  and  two  years  after  accepted  the  office  of  librarian 
and  philosophical  companion  to  the  earl  of  Shelburne     In 
this  retreat,  the  philosopher  devoted  himself  laboriously  to 
metaphysical  and  theological  studies,  and  published  various 
works ;  and  when,  at  last,  he  separated  from  his  noble  patron 
he  retired  with  an  annual  pension  of  one  hundred  and  fifty 
pounds,  to  settle  at  Birmingham,  as  pastor  to  a  Unitarian 
congregation,   in   1780.     While  here  usefully  employed  in 
advancing  the  ca-ise  of  philosophy,  and  too  often  engaged  in 
theological  disputes,  he  became  the  victim  of  popular  fury  • 
and  the  conduct  of  some  of  his  neighbors  in  celebrating  the 
anniversary  of  the  French  revolution,  in  1791,  with  more 
mtemperance  than  became  Englishmen  and  loyal  subjects 
excited  a  dreadful  riot.     Not  only  the  meeting-houses  were 
destroyed  on  this  melancholy  occasion,  but,  among  others  Dr 
Priestley's  house,  library,  manuscripts,  and  philosophical'  ap 
paratus,  were  totally  consumed ;  and,  though  he  recovered  a 
compensation  by  suing  the  county,  he  quitted  this  scene  of 
prejudice  and  unpopularity.     After  residing  some  time  at 
London  and  Hackney,  where  he  preached  to  the  congrecration 
over  which  his  friend  Price  once  presided,  he  determined 
to  quit  his  native  country,  and  seek  a  more  peaceful  retreat 
m  America,  where  some  of  his  family  were  already  settled 
He  left  England  in  1794,  and  fixed  his  residence  at  North, 
nmberland,  m  Pennsylvania,  where   he  died  in  1804      ni«r 
writings  were  very   numerous,   and    he   long   attracted   the 
public  notice,  not  only  by  discoveries  in  philosophy,  but  by 
the  boldness  of  his  theological  opinions.     Had  he  confined 


BIOGRAPHICAL    8KETCHEi 


401 


.sstud.es  merely  to  philosophical  pursuits,  his  name  would 
l^ave  descended  to  posterity  with  greater  lustre;  but  he  wbc 
attempts  innovations  in  government  and  religion,  for  sincu- 

arity,  and  to  excite  popular  prejudices,  must  be  little  entitled 
to  the  applauses  of  the  world. 


JAMES  PURVES, 

intended  James  for  the  same  profession.     He,  meanwhile 
having  obtained  the  loan  of  some  books  on  mathematic:,' 
maa.  himself  master   of  geometry   and   trigonon.etry,   and 
afterwards  taught  these  sciences,  with  other  branch^  of 
ma  hematics  and  assisted  some  public  authors  in  compUin. 
mathematical  works,  which  have  been  well  received      He 
joined  a  party  of  the  ancient  Cameronians,  and  in  1769  at 
one  of  their  general  meetings,  was  called  to  be  a  pas'tor 
among  them      To  qualify  himself  for  this  office,  he  studied 
the  Greek  and  Hebrew  languages,  and  compiled  a  Hebrew 
grammar,  which  is  still  in  manuscnpt.     These  acquisitions 
led  him  into  the  study  of  the  Arian  controversy,  when  finally 
he  adopted  the  opinions  of  Arius,  and  afterwards   became 
preacher  to  a  small  Arian  congregation  in  Edinburgh,  where 
he  also  kept  a  school  and  a  book-shop,  for  many  years  before  ' 


JOHN  JEBB, 
Bishop  of  Limerick,  was  born  September  27,  1775,  and  ded 
December  9,  1833,  aged  58.  He  was  educated  at  the 
university  of  Dublin,  where  he  gained  a  high  reputation  as  a 
scholar.  He  was  greatly  esteemed  as  a  man  of  a  most  amiable 
and  gentle  spirit;  had  the  reputation  of  an  accomplished 
orator  and  a  learned  and  able  theologian;  and  as  a  cipr.vman 
and  a  bishop  he  was  truly  exemplary.  His  original  publica- 
ions  arc  not  numerous,  but  are  of  high  merit 
31*      z 


N^. 


40ii 


BIOGRAPHICAL    SKETCHES 


n 


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^^^H^HKS  f 

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■t  'i-, 

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1 

JOHN   CASPAR  CHRISTIAN   LAVATER, 
a  celebrated  writer,  born  at  Zurich,  1741.     lie  was  pastoi 
of  the  church  of  St.  Peter's  at  Zurich,  ;md  as  a  minister  lie 
acquired  great  reputation   both  by  his  eloquent  discourses 
and    his   exemplary  life.      He   was  wounded   by   a  French 
soldier  when  Zurich  was  taken  hy  storm  under  Massena  in 
1799,  and  died  there  in  consequence  of  it,  12th  January,  1801. 
He  acquired  deserved  celebrity  as  a  physiognomist,  and  his 
writings  on  the  subject,  possessing  great  merit,  ingenious 
remarks,  and  truly  original  ideas,  have  been  translated  into 
all  the  languages  of  Europe.     His  Christian  piety  was  of  the 
highest  order. 


JOHN  TILLOTSON, 
an  eminent  prelate,  was  born  in  1630,  at  Sowerby,  in  York- 
shire, and  was  educated  at  Clare  Hall,  Cambridge.  *  In  1691. 
after  fruitless  attempts  to  avoid  the  honor,  he  accepted,  with 
unfeigned  reluctance,  the  see  of  Canterbury,  which  was 
become  vacant'  by  the  deprivation  of  Bancroft.  This  p :-> 
motion,  however,  he  did  not  long  survive,  as  his  decease  took 
place  in  1694. 

In   his   domestic    relations,    friendships,   and    the   whole 
commerce  of  business,   he   was  easy   and   humble,   frank 
and  open,  tender-hearted  and  bountiful,  to  such  an  extent, 
that,  while  he  was  in  a  private  station,  he  laid  aside  two 
tenths  of  his  income  for  charitable  uses.    He  despised  wealth 
but  as  it  furnished  him  for  charity,  in  which  he  was  judicious 
as  well   as  liberal.     His  affability  and  candor,  as  well   as 
ahilities  in  his  profession,  made  him  frequently  consulted  in 
points  relating  both  to  practice  and  opinion.     His  love  for 
the  real  philosophy  of  nature,  and  his  conviction  that  the 
study  of  it  is  the  most  solid  support  of  religion,  induced  him, 
not  many  years  after  the  establishment  of  the  Royal  Society,' 
to  desire  to  bn  admitted  into  that  assembly  of  the  greatest 
men  of  the  agp;  into  which  he  was  accordingly  elected  on 


BlOGRAnilCAI.    SKETCHES. 


403 


he  2oth  of  January,  1679.  His  kindness  towards  the  di* 
semers  was  attended  witl,  the  consequence  intended  b,  hhT 
of  reconchng  many  of  them  to  the  communion  of  the  estat 

utnt"  .Tk';"""'  ""  "'  """  '»  "  greater  estee,  «^ 
It  than  they  had  before  entertained. 

He  died  poor,  the  copyright  of  his  Posthumous  Sermons 
(whteh,  however  sold  for  two  thousand  five  hundred  gui,Z 

^Zlr  ""  "^  '""''"''■     «■'  -"•  fori  'H^ei 


ISAAC  NBWTON, 

.^"onelftr''  ^"'""  """""P""  ="""  -^'hematician. 
and  one  of  the  greatest  genmses  that  ever  appeared  in  the 

world,  was  descended  from  an  ancient  family  in  Lincolt^shire 

where  he  was  i,orn  in  the  year  1642.     Hi'powers  of  .n  nd' 

were  wonderfully  comprehensive   and  penetrating.     Zte. 

studv  r ,".    T'  "  """  '"  ''""'"'  "'"'"''"atics,  L  did  not 
study  Luehd,  who  seemed  to  hira  too  plain  .,„d  simple  a"  d 
unworthy  of  taking  up  his  time.     He  understood  him" 
before  he  read  h.m  :  a  cast  of  his  eye  on  the  contents  ^"10 
theorems  of  that  great  mathematician,  seemed  to  be  sufficiem 
to  make  h,m  master  of  them."     Several  of  his  works  mark  a 
profuudtty  of  thought  and  reflection  that  has  asloni  h™d  the 
most  earned  men.     He  was  highly  esteemed  by  th    univer 
s  ty  of  Cambr,dge,  and  was  twice  chosen  ,0  represent  , hit 
place  .„  parhament.     He  was  also  greatly  favored  by  Ouee 
Anne,   and    by  George  I.      The  princess    of  wlles    af 
erwards  queen  consort  of  England,  who  had  a  turn  for 

to  hnn.  Th,s  prmcess  had  a  great  regard  for  hin,,  and  often 
dec  ared  th.nt  she  thought  herself  happy'to  live  at  the  same 
t.me  as  he  d,d,  and  to  have  the  pleasure  and  advantage  of  hi! 

conversation.  ^ 

This  eminent  philosopher  was  remarkable  for  bein.  of  a 
very  meek  disposition  and  a  great  lover  of  peace.  H^wou-H 
rather  have  chosen  to  remain  in  obscurity,  than  to  have"the 


404 


BIOGRAPHICAL    SKETCHES. 


is         ''ISi 


ii  .  :»ffia 


I  M  :'% 


in  ':9l 
k    1..  . 


scron.ty  of  li.s  .lays  disturbed  by  those  storms  and  disputes, 
wlucb  genius  aud  Jearning  often  draw  upon  those  who  are 
enunent  for  them.  We  find  him  reflecting  on  the  controver- 
sy  respecting  his  optic  lectures  (in  which  he  had  been  almost 
unavoidably  cngagc.l)  in  the  following  terms  :  ~  "  I  blamed 
my  own  m.prudcnce,  for  parting  with  so  real  a  blessing  as  mv 
quiet,  to  run  after  a  shadow." 

The  amiable  quality  of  modesty  stands  very  conspicuous 
•n  the  character  of  this  great  man's  mind  and  manners      He 
never  spoke,  either  of  himself  or  others,  in  such  a  manner  as 
o  give  the  most  malicious  censurers  the  least  occasion  even 
to  suspect  him  of  vanity.     He  was  candid  and  affable;  and 
he  did  not  assume  any  airs  of  superiority  over  those  with 
whom  he  associated.     He  never  thought  either  his  merit  or 
his  reputation  sufficient  to  excuse  him  from  any  of  the  com- 
mon  offices  of  social  life.     Though  he  was  firmly  attached  to 
te  church  of  England   he  was  averse  to  the  persecution  of 
ltd  ZT      T^'^-  .  ^I«  i-^Sed  of  men  by  their  conduct; 
and  the  true  schismatics,  m  his  opinion,  were  the  vicious  and 
he  wicked      This  liberality  of  sentiment  did  not  spring  from 
the  want  of  religion;  for  he  was  thoroughly  persuaded'of  th" 

wh    h'h    r.   '""'  '"^  ''"*^^'  *'^^  S^^^*  ^^"^ty  of  books 
^vh ich  he  had  constantly  before  him,  that  which  he  loved  the 

^est  and  studied  with  the  greatest  application,  was  the  Bible 

cernmg  the  frame  and  system  of  the  universe,  were  applied 
by  him  to  demonstrate  the  being  of  a  God,  and  to  illustrate 
his  power  and  wisdom.  He  also  wrote  an  excellent  dt 
weXwa's  T"'  ''"'  ^^^..^^"^-J^'-^ble  prophecy  of  Daniel's 
weeks  was  an  express  prediction  of  the  coming  of  the  Mes- 
«iah,  and  that  it  was  fulfilled  in  Jesus  Christ 

The  testimony  of  the  pious  and  learned  Dr.  Doddridge  to 
the  most  interesting  part  of  this  great  man's  charact  r  c.n 
no   be  o,.itted  on  the  present  occasion.     <^  Accordi  J  io   h 
bes    information,"  says  he,  «« whether  public  or  prlvl 

covered  itself  m  the  most  genuine  fruits  of  substantial  virtue 


BIOGHAPHICAI.    SKF.'iXHES. 


405 


conclude  that  he  is  now  rejoicing  i„  the  happy  effects  of  it 
mfinitely  rnore  than  in  all  the  applause  whdfL  phtsop  U 
cal  works  have  procured  him,  though  they  have  cLmZed 
a  fame  lasting  as  the  world."  commanded 

and,  m  his  principles  and  conduct  through  life,  has  left  a 
Btrong  and  comfortable  evidence  that  the  highest  intelectd 
powers  harmonize  with  religion  and  virtue,  a^id  that  t  r  ^ 
nothing  ,n  Christianity  hut  what  will  abide  the  scrutiny  of  the 
soundest  and  most  enlarged  understanding  ^ 

How  great  and  satisfactory  a  confirmation  is  it  to  the  .in- 

cere,  humble  Christian,  and  what  an  insurmount     le  bar 
does    ,  ,,,  j„,,^,^  ^^  p^^^^.^^^  .^  ^^^  ^.^^        arne 

tian  believers,  the  exalted  and  venerable  name  of  Newton  • 
a  man  who  must  be  acknowledged  to  be  an  ornament  of 
human  nature,  when  we  consider  the  wide  compass  of  hi 
ab  lit.es,  the  great  extent  of  his  learning  and  knowledge,  and 
the  piety,  integrity,  and  beneficence,  of  his  life.     This  emi- 
nent character  firmly  adhered  to  the  belief  of  ChristianiTv 
after  the  most  diligent  and  exact  researches  into  thTli  fe/f' 
•ts  Founder,  the  authenticity  of  its  records,  the  completion 
of  Its  prophecies,  the  sublimity  of  its  doctrines,  the  purity  o^ 
Its  precepts,  and  the  arguments  of  its  adversaries 


CHARLES  v., 
emperor  of  Germany,  king  of  Spain,  and  lord  of  the  Nether- 
lands,  was  born  at  Ghent,  in  the  year  1500 

He  IS  said  to  have  fought  sixty  battles,  in  most  of  which 
he  was  victorious,  to  have  obtained  six  triumphs,  conquered 
four  kingdoms,  and  to  have  added  eight  principalities  lo  his 
dominions -an  almost  unparalleled  instance  of  worlcTly  pros- 
perity  and  the  greatness  of  human  glory. 

But   all  these  fruits  of  his  ambidon,  and  all  the  honors 
which  attended  him,  could  not  viold  true  and  s.Hd  satisfaction 
Reflecting  on  the  evns  .no  m-series  >vhich  he  had  occasioned. 


40G 


BIOGRAPHICAL    SKETCHES. 


and  convinced  of  the  emptiness  of  earthly  magnificence,  he 
became  discr.nted  with  the  spkMidor   that  surrounded  hin., 
and  thought  it  his  daty  to  withdraw  from  it,  and  spend  the 
rest  ol  his  days  m  religious  retirement.    Accordinaly,  he  vol- 
untarily resigned  all  his  dominions  to  his  brother"  and  son  • 
and,  after  taking  an   affectionate  and  last   fareweiJ  of  the 
latter,  and  a  numerous  retinue  of  princes  and  nobility  who 
respectfully  attended  him,  he  repaired  to  his  chosen  retreat 
which  was  situated  in  Spain,  in  a  vale  of  no  great  extent' 
watered  by  a  small  brook,  and  surrounded  with  rising  grounds' 
covered  with  lofty  trees 

A  deep  sense  of  his  frail  condition  and  great  imperfections 
appears  to  have  impressed  his  mind  in  this  extraordinary 
resolution,  and  through  the  remainder  of  his  life.  As  sooi. 
as  he  landed  in  Spain,  he  fell  prostrate  on  the  ground,  and 
considering  himself  now  as  dead  to  the  world,  he  kissed  the 
earth,  and  said,  "  Naked  came  I  out  of  my  mother's  womb 
and  naked  I  now  return  to  thee,  thou  common  mother  of 
mankind ! " 

In  this   humble  retreat,  he  spent   his  time  in  religious 
exercises  and  innocent  employments,  and  buried  here    in 
Bohtude  and  silence,  his  grandeur  and  his  ambition,  to.et'her 
with  all  those  vast  projects,  which,  for  near  half  a  century 
had  alarmed  and  agitated  Europe,  and  filled  every  kinadom 
m  It,  by  turns,  with  the  terror  of  his  arms,  and  the  dread  of 
being  subjected  to  his  power.     Far  from  taking  any  part  in 
tlie  political  transactions  of  the  world,  he  restrained  his  curi- 
osity  even  from  any  inquiry  concerning  them,  and  seemed  to 
view  the  busy  scene  he  hud  abandoned  with  an  elevation 
and  indifference  of  mind  which  arose  from  his  thoro,u.h  ex- 
perience  of  its  vanity,  as  well  as  from  the  pleasing  reflection 
Df  having  disengaged  himself  from  its  cares  and  temptations 
Here  he  enjoyed  more  complete  contentment  than  all  h.« 
grandeur  had  ever  yielded  him;  as  a  full  proof  of  which  ne 
has  left  this  short  but  comprehensive  testimony:  —  "!  have 
tasted  more  satisfaction  in  my  solitude,  in  one  day,  than  in 
all  the  triumphs  of  my  former  reign.     The  sincere  study 


niOGKAPHICAI,    SKETCHES. 


401 


profession  and  practice,  of  the  Christian  religion  have  in 
thera  snch  joys  and  s>veet„ess  as  are  seldom  found  in  courts 
and  grandeur."  vwuna 

PRAr<CIS  BACON, 

fZ  °    f  =    "1'  r  ■""•"  '"  ""=  ^^"  15«1-    He  was  one 
of  the  „,  t  r,m.rUUe  men  of  whom  any  age  or  country  can 

k^ed  •  7'""^'  '■'""'='•  ■»'=™«^='»'>le  proofs  thai  hia 

knowWge,  w,sdom,  and  benevolence,  were  very  extraor- 
dinary.     Lord  Bacon  died  in  1626. 

.  ^nfv  T"  ,\""''T^  ^^"^^^^r  was  deeply  influenced  by 
*  truly  humble  and  religious  spirit,  is  manifest  from  the 
following  prayer  which  was  found  amongst  his  papers,  in 
his  own  hand-writing :  —  f  ^    :>,  m 

"Most  gracious  °Lord  God,  my  merciful  Father:  my 
..reator,  my  Redeemer,  my  Comforter!  thou  soundest  and 
searchest  the  depths  and  secrets  of  all  hearts;  thou  ac- 
know/edgest  the  upright;  thou  judgest  the  hypocrite;  vanity 
and  crooked  ways  cannot  be  hid  from  thee. 

"  Remember,  O  Lord,  how  thy  servant  has  walked  before 

hee;  .emember  what  I  have  first  sought,  and  what  has  been 

principal  in  my  mtentions.     I  have  loved  thy  assemblies;  1 

itlL"'"';^     f .  '!""  '""""^  "^  '''y  ^'^"^^^^^^  I  have  ie. 
lighted  m  the   brightness  of  thy  sanctuary;   I  have   ever 

prayed  unto  thee,  that  the  vine  which  thy  right  hand  hath 

planted  m  this  nation,  might  have  the  former  and  the  latter 

rain  and  that  it  might  stretch  its  branches  to  the  seas  and 

to  the  floods.    The  state  and  bread  of  the  poor  and  oppressed 

have  been  precious  in  my  eyes;  I  have  hated  all  cruelty  and 

hardness  of  heart;   I  have,  though  a  despised   weed,  en- 

deavored  to  procure  the  good  of  all  men.     If  any  have  been 

my  enemies,  I  thought  not  of  them,  neither  has  the  sun  gone 

down  upon  my  displeasure;  but  I  have  been  as  a  dove  free 

from  superfluity  of  maliciousness.     Thv  creaturPs  have  Ve.« 

my  books,  but  thy  Scriptures  much  more  so.     I  have  sought 


408 


BIOORAPHICAI,    SKKTCHK8. 


thee  in  the  courts,  the  fields,  and  the  gardens;  but  I  have 
found  thee  in  thy  temples. 

"  O  Lord,  my  strength  !  I  have,  from  my  youth,  met  with 
nee  m  all  my  ways;    in  thy  fatherly  compassions,  in  thy 
merciful  chastisements,  and  in  thy  most  visible  providences. 
As  thy  favors  have  increased  upon  me,  so  have  thy  correc- 
tions; as  my  worldly  blessings  were  exalted,  so  secret  darts 
from  thee  have  pierced  me;  and  when  I  have  ascended  before 
men,  I  have  descended  in  humiliation  before  thee.     And 
now,  when  I  have  been  thinking  most  of  peace  and  honor 
thy  hand  is  heavy  upon  me,  and  has  humbled  me  according 
to  thy  former  loving-kindness,  keeping  me  still  in  thy  fatherly 
school,  not  as  a  bastard,  but  as  a  child.     Just  are  thy  judg- 
ments  upon  me  for  my  sins,  which  are  more  in  number  than 
the  sands  of  the  sea,  but  which  have  no  proportion  to  thy 
mercies.     Besides   my  innumerable   sins,   I   confess  before 
thee,  that  I  am  a  debtor  to  thee  for  the  gracious  talent  ot 
hy  gifts  and  graces;  which  I  have  neither  put  into  a  napkin 
nor  placed,  as  I  ought,  with  exchangers,  where  it  might  have 
made  best  profit ;  but  I  have  misspent  it  in  things  for  which 
I  was  least  fit:  so  I  may  Luly  say,  my  soul  hath  been  a 
stranger  in  the  course  of  my  pilgrimage.     Be  merciful  unto 
me,  O  Lord,  for  my  Savior's  sake,  and  receive  me  into  thy 
bosom,  or  guide  me  into  thy  ways." 


MATTHEW  HALE, 
lord  chief  justice  of  England,  was  born  in  Gloucestershire, 
in  the  year  1609,  and,  by  the  care  of  a  wise  and  religious 
father,  had  great  attention  paid  to  his  education. 

In  his  youth,  he  was  fond  of  company,  and  fell  into  many 
levities  and  extravagances.  But  this  propensity  and  conduct 
were  corrected  by  a  circumstance  that  made  a  considerable 
impression  on  his  mind  during  the  rest  of  his  life.  Being 
one  day  in  company  with  other  young  men,  one  of  the  party 
through  excess  of  wine,  fell  down,  apparently  dead,  at  their 
feet.     Younff  Hale  was  so  affpctprl  «n  thi-  —3=;—   ->-,«  « 


BIOGRAPHICAL    SKETCHEf. 


409 

">igl..  be  restored  .o  life  ?„'  7""f'^°  °°''  "■»'  ^i,  friend 

Ihe  same  time,  he  made  »  ."  i  """='"  «««■    At 

«=-in  keep  company  nthJtr  '""  """  "«  "o"'"  "-" 
while  he  lived,     H,'fri„d,r     "',""'  ■'"""''  «  '>«»"h" 

change  ,n  hi,  disposition  •  he  Lo  T   .,  .        """  '"  «""™ 
""d  was  careful  to  div"d'e  hi,?       ,      ''"''P^'"'  ■=»'"?=»'/. 

«%ion  and  the  studiej^'f^tyrslr""  ""^  ""'^^^  <^ 

-..3i:«t:hrr:;rs:.ttrr^^^^ 

•Pirit,  which  ap;ear  to  have  '  '  ''''«"""  ''■"'ernes,  of 
H.3  retired  meSi.atiol,  1  rel  ZTT'  "''"  "■""«"  "f- 
and  humble  frame  of  mind   an^?     "^'"^  "■»""■»«  «  P'ou. 

•ion  for  AlS;  G  7at!;rer'^''r  '"^  ""'  "  '''^''  — 

."e  P-ence Vthel;:,  i'  C;t:e,irt7t'"^'  "  '" 
man  trulv  iove,  honor  and  oh.     J^^'"S  °'>''-     It  makes  a 

tokno-v  whathiswiM  is  itreL  ™V'",''  *'"""'°''  ^''^f"' 
fi''  •  ^-m  as  hi,  c'ator  Red  '^^ '■•'"'  '"g'"y  ">ank. 
'■""^  ■  entirelv  dM!  H       !     "'  "'"'  Be"'faetor.    I, 

•".i;-.  .on :;::  ■ ' ."  ;rve:':h:  f ""  "'"■  •"'"»" 

words  and  actions,  but  to  hi,  ver„  .h       i     '  ""'  ™'^  '»  W" 

".a.  he  Oares  not 'entertain  a7„:htr"?"'P""'-  ™ 
presence  of  that  God  by  whom  aH  o     I      T^°"""^  ">» 

I.  crushe,  all  pride  and  hangh'ner,, *'"'«'"'  T  '^«''"'- 
carriage,  and  gives  him  an  h,,^T'  "  *  ■"""  '  "''an  and 

•"•1  men.  It^re/„1,™,  the  "T  '"  °'  """''  '^f"'*  «<>d 
due  moderation.  °  It  'v'Vr™''"'?  '""^  ">»■"■'"'» 
present  world,  and  sets  hL  hlT  .'u"**"  "=""""«  "f  'hi, 
he  never  love  it  mor  ,h  „  hT  ""'  '"''"?  "'■°"'  "■  ^  ">»' 
and  the  ^lorv  of  .Hr...orM       .    ■''"'?    "  "'"'^'  ">«  wealth 

-'..-ofhu.-,itt.%:t-ttixTt-r.r^^ 


410 


BlOOllAPmCAL     6KKTCUES. 


i 


<       ! 


r'  '■ 


neither  covetous,  nor  ambitious,  nor  over-solicitous,  con- 
cerning the  advantages  of  them  It  malies  him  value  the 
love  of  God  and  the  peace  of  his  own  conscience  above  all 
the  wealth  and  honor  in  the  world,  and  to  be  very  diligent  in 
preserving  them.  He  performs  all  his  duties  to  God  with 
sincerity  and  humility;  and,  whilst  he  lives  on  earth,  his 
conversation,  his  hope,  his  treasures,  are  in  heaven ;  and  he 
endeavors  to  walk  suitably  to  such  a  hope." 

"  They  who  truly  fear  God,  have  a  secret  guidance  from  a 
higher  wisdom  than  what  is  barely  human,  namely,  the  Spiiit 
of  truth  and  goodness;  which  does  really,  though  secretly, 
prevent  and  direct  them.  Any  man  that  sincerely  and  truly 
fears  Almighty  God,  and  calls  and  relies  upon  him  for  his  di- 
rection,  has  it  as  really  as  a  son  has  the  counsel  and  direction 
of  his  father ;  and  though  the  voice  be  not  audible,  nor  dis- 
cernible  by  sense,  yet  it  is  equally  as  real  as  if  a  man  heard  a 
voice,  saying,  *  This  is  the  way ;  walk  in  it.'  " 

"  Though  this  secret  direction  of  Almighty  God  is  princi- 
pally seen  in  matters  relating  to  the  good  of  the  soul,  yet, 
even  in  the  concerns  of  this  life,  a  good  man  fearing  Godi 
and  begging  his  direction,  will  very  often,  if  not  at  alJ^^times, 
find  it.  I  can  call  my  own  experience  to  witness,  that  even 
in  the  temporal  affairs  of  my  whole  life,  I  have  never  been 
disappointed  of  the  best  direction,  when  I  have,  in  humility 
and  sincerity,  implored  it. 

"  The  observance  of  the  secret  admonition  of  this  Spirit 
of  God  in  the  heart,  is  an  effectual  means  to  cleanse  and 
sanctify  us;  and  the  more  it  is  attended  to,  the  more  it  will 
be  conversant  with  our  souls,  for  our  instruction.  In  the 
midst  of  difficulties,  it  will  be  our  counsellor ;  in  tiie  midst 
of  temptations,  it  will  be  our  strength,  and  grace  sufficient 
for  us ;  in  the  midst  of  troubles,  it  will  be  our  light  and  our 
comforter.'^ 

Chief  Justice  Hale  died  on  the  twenty-fifth  of  December, 
1676. 


BlOCnAPHIcAL     BKETCHKI. 


4n 


PRINCESS   ELIZABETH, 
of  the  Rhine,  was  born  in  the  year   IC'^'o      9h<, 
eldest  daughter  of  Frederick  V    JZ         ,  "^^^  *^« 

Bohe.nia.  bv  Ann.  /  u  Vl'f'^^^^''  P^^'^^'^^  and  king  of 
This  exce  Ll;i  *^^^^  ^^-^^  of  Eng.fnd. 

•>"t  she  governed?  iH  :::\:;'^  '  ^"^"  ^^"''^^^'• 
JO  the  happiness  of  her  snb  .  ^tr."  rT"" 
hear,  one  day  in  the  wpaI,   «ii       \.  '*  ^  """'^  to 

before  he.  'Zt:t:.lTl:rZ"  ^"' '"""'' 
moderation,  were    verv  .„„    ■  ""''  J""'"'  "nd 

i»  any  reapee.  worthy  of  ftJr  I.  !'  P""«»  -""  ?<»'•  " 
oden  introdaced  relWoL  Z'  ,,  '  ™  '^^^^We  that  she 

suade  the  contend  rpa'tertor"'  "  T"''  '°  ^'■ 
-  g.eat,y  he,oved  l^tZ^'^^Z'^ZTT,  T 

visit,  at  r ,:;,';  ;^r,:uh":r^-  ^-"  "^'^  -^  • 

W.,  acconn.  of  her  Jta.irXUri    ^"^  ^°'- 

1  he  meekness  and  humility  of  the  Drinrp«  « 
me  extraordinary  she  A\^  n..  ^    pr  ncess  appeared  to 

merit,  of  the  pe  Je  .hi  '"""^'^  '^'  ^"^''^3'.  but  the 

ro»-    ^  ^    P      ^^®  entertamed.     Did  she  hpor  «f 

retired  man,  seeking  after  the  knowledge  of  a  better  m' 
she  was  sure  to  «?Pt  hirr,  j         •     ,       ^  oetter  world, 

if  he  wanted  1  ZelZZZrIl'T  "''"  '=''^"'^' 
of  her  benevolence,  TJed  Trd  l^e'd  .;.?'  ""'  r'"' 
...i>jec,.  of  her  bounty,  wh„.e  dis  nee  prevented  X:  P 
bein?  personally  known  to  her     Th„=  .r    !.    .  '"'"" 

P.i.n,.,a  .„;t;;Ltl^::-;ry'°"•-- 
..vfl:^orr7™ltr"f:-■r---- 
.oblepr.pe..:hereyewas-to•7;i;.:r;;7.nr,^t^ 


<lf 


•  lOUMAHttlCAI.    BKtTCHICi. 


inheritance,  than  can  be  found  below.  This  nmdc  her  no! 
overrate  the  honors  of  her  station,  or  the  learning  of  the 
■chuols,  of  which  she  was  an  excellent  judge.  Being  once 
at  Hamburgh,  a  religious  perso^i,  whom  she  went  to  sec  for 
religion's  sake,  remarked  to  her,  that  '  it  was  too  great  an 
honor  for  him,  that  a  visitant  of  her  quality,  who  was  allied 
to  80  many  great  kings  and  princes  of  this  world,  should 
come  undei  his  roof: '  to  whom  she  humbly  replied,  '  If  they 
were  religious,  as  well  as  great,  it  would  be  an  honor  indeed; 
but  if  you  knew  what  that  greatness  was,  as  well  as  I  do  you 
would  value  it  less.'  ' 

"After  a  religious  meeting  which  we  had  in  her  chamber 
•he  was  much  affected,  and  said,  « It  is  a  hard  thing  to  be 
faithful  to  what  one  knows.     O,  the  way  is  strait!     I  am 
-fraid  I  am  not  weighty  enough  in  my  spirit  to  walk  in  it.' " 
"  She  once  withdrew,  on  purpose  to  give  her  servants,  who 
were  religiously  disposed,  the  liberty  of  discoursing  wiSi  us 
that  they  might  the  more  freely  put  what  questions  of  con- 
science  they  desired  to  be  satisfied  in.     Sometimes  she  suf- 
tared  both  them  and  the  poorest  persons  of  her  town  to  sit 
by  her  in  her  own  chamber,  where  we  had  two  meetings      I 
cai^nnt  forget  her  last  words,  when  I  took  my  leave  of  her : 
—  'Let  me  desire  you  to  remember  me,  though  I  live  at  so 
great  a  distance,  and  you  should  never  see  me  more.    I  thank 
you  for  this  good  time.    Bu  assured  that,  though  my  condition 
subjects  me  to  divers  temptations,  yet  my  soul  has  strong 
desires  atler  the  best  things.' 

"She  lived  till  the  age  of  sixty  years,  and  then  departed  at 
her  house  in  Herwerden,  in  the  year  1680,  as  much  lamented 
as  she  had  been  beloved  by  her  people.  To  her  real  worth  I 
do,  with  a  religious  gratitude,  dedicate  this  memorial." 

ROBERT  BOYLE, 
an  eminent  philosopher,  and  a  tiuly  good  man,  was  the  son 
of  Richard,  earl  of  Cork,  and  was   born  at  Lismore,  in 
Ireland,  in  the  year  1627.     At  Eton  School,  whe-e  he  was 


■  lUUHAPKlClL  IKCTCHEt.  413 

•*.c«ed,  he  ,o.,„  ,li,corered  ,  force  of  .,„der«,„,lin„  „hieh 

,,  H   L  "     ■'  "'"""'"'"•  ••""1  belorc  he  ,va»  ton  vear. 

"epreswd   l,i»  ,|„r,t,;   „„d,  to  divert  his  atto„tio„    he  «-,. 

,u'  ,  „„^  ''".''"'^'  ''"  '»■"  '"  W,  memoir,,  produced 

edge  was  ™me„,e.  The  celebrated  Dr.  Boerhaave  ha,  pled 
of  hts  r""  r '"''"•""  "'"'"  "'"•  ^  -  "  Boyle  „a,  the  ornl  „t 
mena  .    ^11  of  them.    To  him  we  owe  the  secrets  of  fire  air 

bTdedu'::::':  'rr""-  ""'"'■ '°  "■«  f™- «'  -r-:  'm  y 

oe  deduced  the  whole  system  of  natural  knowledge  " 
He  was  treated  with  particular  kindness  and  respect  b, 

ne  renected  that,   in   his  present  situation  of  lifr 

gre::r;eit;tr:  ""''r'-'  ^  '^■'^■°"-  -"'-  '■™ 

greater  weight   as  coming  from  a  layman;  for  he  well  knew 

.radf  and  1,.  !.  ''  '"'''""'"^  ""''  '"^'"^  that  it  was  their 
trade  and  hat  they  were  paid  for  it.  He  considered,  like- 
w.se,  that,  m  point  of  fortune  and  character,  he  need;d  nt 

■  he  not';::;"'  "",'•'";"  """"""'"^  "■'  j-^g-e  ,:a^ 

s.  ..^  v.ouiu  saieiy  esteem  -   -  "  " 


M 


35* 


a  Gail  from  the  Holy 


414 


BloeUAhHlCAL    SKETCHES. 


'  i 


:;  -I 


Spirit,  and  so  not  venturing  to  take  holy  orders,  lest  hfl 
should  be  found  to  have  lied  unto  it." 

Bishop  Burnet,  who  was  Boyle's  particular  friend,  ana  who, 
durmg  an  acquaintance  of  twenty-nine  years,  had  spent  many 
happy  hours  in  conversation  with  him,  gives  a  full  account  of 
his  genuine  piety  and  virtue,  and  of  his  zeal  for  the  Christian 
religion.     "  This  zeal,"  he  says,  "  was  unmixed  with  narrow- 
notions,  or  a  bigoted  heat  in  favor  of  a  particular  sect;  it 
waj  that  spirit  which  is  the  ornament  of  a  true  Christian.'* 
Burnet  mentions,  as  a  proof  of  this,  his  noble  foundation  for 
lectures  in  defence  of  the  gospel,  against  infidels  of  all  sorts; 
the  effects  of  which  have  been  very  conspicuous,  in  the  many 
volumes  of  excellent  discourses,  which  have  been  published 
in  consequence  of  that  laudable  and  pious  design. 

The  great  object  of  his  philosophical  pursuits  was  to  pro- 
mote the  cause  of  religion,  and  to  discountenance  atheism 
and   infidelity.      His  intimate  friend  Bishop  Burnet  makes 
the  following  observations  on  this  point:  — "It  appeared  to 
those  who  conversed  with  him  on  his  inquiries  into  nature 
that  his  main  design  (on  which  as  he  had  his  own  eye  con- 
stantly fixed,  so  he  took  care  to  put  others  often  in  mind  of 
It)  was  to  raise  in  himself  and  others  more  exalted  sentiments 
of  the  greatness  and  glory,  the  wisdom  and  goodness,  of  God. 
This  design  was  so  deeply  impressed  on  his  mind,  that  he 
concludes  the  article  of  his  will,  wiMch  relates  to  the  Royal 
Society,  in  these  words :  — '  i  wish  tl.em  a  happy  success  in 
their  attempts  to  discover  the  true  nature  of  the  works  of 
God;  and  I  pray  that  they,  and  all  searchers  into  physical 
truths,  may  cordially  refer  their  attainments  to  the  glory  of 
the  great  Author  of  nature,  and  to  the  comfort  of  mankind.'" 
On  another  occasion,  the  same  person  speaks  of  him  thus: 
—  "  He  had  the  most  profound  veneration  for  the  great  God 
of  heaven  and  earth  that  I  ever  observed  in  any  man.     The 
very  name  of  God  was  never  mentioned  by  him  without  a 
pause  and  observable  stop  in  his  discourse."     So  brightly 
did  the  example  of  this  great  and  good  man  shine,  through 
bu  whole  course,  that  Bishop  Burnet,  on  reviewing  it  in% 


8,  ic8t  he 

,  ana  who, 
>ent  many 
ccourit  of 

Christiau 
th  narrow 
r  sect;  it 
Christian." 
]ation  for 

all  sorts; 
the  many 
published 

s  to  pro- 
i  atheism 
St  makes 
)eared  to 
)  nature, 
eye  con- 
mind  of 
ntiments 
,  of  God. 
,  that  he 
e  Royal 
ccess  in 
/orks  of 
physical 
glory  of 
ikind.'" 
im  thus: 
eat  God 
I.     The 
ithout  a 
brightly 
through 
it,  in  « 


-nornent  Of  pious  exultation  thus  expressed   himself:-'' J 
religion,  m  a  life  that  was  entirely  dedicated  to  it." 


JOHN   LOCKE, 

that  England  ever  produced,  was  born  in  the  year  1632     He 
was  well  educated;  and,  applying  himself  wilh  vigor  to  fi 

ZtTl    '%T'  'T""'  ^"^^^^^^'  -^  «^-d  with  much 
eful  knowledge.     He  went  abroad  as  secretary  to  the  En.. 

hsh  ambassador  at  several  of  the  German  courts,  and  aftel 

wards  had  the  offer  of  being  made  envoy  at  the  c^urt  of    .e 

inperor,  or  of  any  other  that  he  chose;  but  he  declined      e 

proposal,  on  account  of  the  infirm  state  of  his  health      He 

was  a  commissioner  of  trade  and  plantations,  in  which  s'tation 

he  very  honorably  distmguished  himself     Notwithstanding 

he  benefi  of  mankmd.  His  "  Essay  on  Human  Understand- 
mg  h.s  Discourses  on  Government,"  and  his  "  Letters  on 
Tderation,"  are  justly  held  in  the  highest  esteem. 

1  his  enlightened  „,an  and  profound  reasoner  was  most 
firmly  attached  to  the  Christian  religion.     H.s  zeal  to  prl 
2  e  It  appeared,  first,  in  his  middle  age,  by  publishing  a 
discourse  to  demonstrate  the  reasonableness  of  believing  Jesus 
to  be  the  promised  Messiah;  and,  afterwards,  in  the  latter 
part  of  his  life  by  a  Commentary  on  several  of  the  Epistles 
of  the  apostle  Paul.     The  sacred  Scriptures  are  every  where 
mentioned  by  him  with  the  greatest  reverence;  and  he  exhorts 
Christians  "to  betake  themselves  in  earnest  to  the  study  of 
the  way  to  salvation,  in  those  holy  writings,  wherein  God  has 
revealed  it  from  heaven,  and  proposed  it  to  the  world ;  seek- 
ing our  religion  where  we  are  sure  it  is  in  truth  to  be  found 
comparing  spiritual  things  with  spiritual." 

n  a  letter  written  the  year  before  his  death,  to  one  who 
asked  this  question,  "  Wh  a  is  the  shortest  and  surest  wa. 


410 


BIOOllAPHIiJAL    SKKTCHES. 


:  ; 


for  a  young  man  to  attain  tlie  true  knowledge  of  the  Christian 
.-eligion?"  he  says,  "Let  him  study  the  holy  Scriptures, 
especially  the  New  Testament :  therein  are  contained  the 
words  of  eternallife.  It  has  God  for  its  author;  salvation 
for  its  end;  and  truth,  without  any  mixture  of  error,  for  its 
matter."  This  advice  was  conformable  to  his  own  practice 
"  For  fourteen  or  fifteen  years,  he  applied  hir^self  in  an 
especial  manner  to  the  study  of  the  Scriptures,  and  em- 
ployed the  last  years  of  his  life  hardly  in  any  thing  else.  He 
was  never  weary  of  admiring  the  great  views  of  that  sacred 
hook,  and  the  just  relation  of  all  its  parts :  he  every  day  made 
discoveries  in  it  that  gave  him  fresh  cause  of  admiration." 

The  consolation  which  he  derived  from  divine  revelation 
is  forcibly  expressed  in  these  words:  —  "I  gratefully  receive 
and  rejoice  in  the  light  of  revelation,  which  has  set  me  at 
rest  in  many  things,  the  manner  wh  -reof  my  poor  reason  can 
by  no  means  make  out  to  me." 

After  he  had  diligently  employed  a  great  part  of  his  life  in 
a  variety  of  occupations,  he  chose  a  pleasing  retirement  for 
the  remainder  of  his  days.  This  leisure  appears  to  have  been 
productive  of  solid  improvement,  by  enabling  him  to  look 
calmly  over  the  scenes  of  past  life;  to  form  a  proper  estimate 
of  its  enjoyments,  and  to  dedicate  himself  more  fully  to  the 
cause  of  piety  and  virtue. 

About  two  months  before  his  death,  in  1704,  he  wrote  a 
letter  to  his  friend  Anthony  Collins,  and  left  this  direction 
upon  it:  —  "To  be  delivered  to  him  after  my  decease."  It 
concludes  with  the  following  remarkable  words :  — 

"  May  you  live  long  and  happy,  in  the  enjoyment  of  health, 
freedom,  content,  and  all  those  blessings  which  Providence 
has  bestowed  on  you,  and  to  which  your  virtue  entitles  you. 
You  loved  me  living,  and  will  preserve  my  memory  when  I 
am  dead.  All  the  use  to  be  made  of  it  is,  that  this  life  is  a 
scene  of  vanity,  which  soon  passes  away,  and  affords  no  solid 
satisfaction,  but  in  the  consciousness  of  doing  well,  and  in 
the  hopes  of  another  ife.  This  is  what  I  can  say  upon 
experience ;  anii  what  you  will  find  to  be  true,  when  you 
come  to  make  up  the  account.     Adieu  ! " 


BIOGRAPHICAL    bKKTCllKS. 


417 


JOSEPH  ADDISON, 
a  celebrated  English  writer,  was  born  at  Milston,  in  Wilt. 
Bh.re,  m  the  year  1672.     About  the  age  of  fifteen,  he  wa, 
entered  at  Queen's  College,  Oxford,  where,  by  his  fine  part, 
and  great  application,  he  made  a  surprising  proficiency  in 
classical  learning.     Before  he   left  the   university,  he  was 
warmly  solicited  to  enter  into  orders;  and  he  once  resolved 
to  do  so;  but  his  great  modesty,  and  an  uncommonly  delicate 
sense  of  the  importance  of  the  sacred  function,  made  hi^r 
ifterwards  alter  his  resolution.     He  was  highly  respected  by 
many  of  the  greatest  and  the  most  learned  of  his  contempora- 
ries.    He  travelled  into  Italy,  where  he  made  many  useful 
Dbservations,  and  prepared  materials  for  some  of  his  literary 
works.     On  his  return  to  England,  he  was  chosen  one  of  the 
lords  commissioners  for  trade.     In  1709,  he  was  appointed 
secretary  to  the  lord  lieutenant  of  Ireland,  and,  in  1717   was 
advanced  to  the  high  office  of  secretary  of  state.     He  'died 

His  writings  have  been  of  great  use  to  the  world,  and  his 
"  Evidences  of  the  Christian  Religion  "  not  the  least  so.     Dr 
Johnson,  in  delineating  his  character  as  a  writer,  gives  the 
following  amiable  picture  of  him:_Mle  employed  wit  on 
the  side  of  virtue  and  religion.     He  not  only  made  the  proper 
;ise  of  wit  himself,  but  taught  it  to  others;    and,  from  his 
<ime,  it  has  been  generally  subservient  to  the  cause  of  reason 
and  truth.     He  has  dissipated  the  prejudice  that  had  long 
connected  cheerfulness  with  vice,  and  easiness  of  manners 
with  lax.ty  of  principles.     He  has  restored  virtue  to  its  dicr. 
nity,  and  taught  innocence  not  to  be  ashamed.     This  is  an 
elevation   of  literary  character  above   all   Greek,  above  all 
Roman  fame.     As  a  teacher  of  wisdom,  he  may  oe  confi- 
dently  followed.     His  religion  has  nothing  in  it  enthusiastic 
or  superstitious;    he  appears  neither  weakly  credulous  nor 
wantonly  skeptical;  his  morality  is  neither  dangerously  lax 
nor  impracticably  rigid.     All  the  enchantment  of  fancy   and 
all  the  cogency  of  argument,  are  employed  to  recommend  to 
he  reader  his  real  interest —  the  care  of  pleasing  the  Author 
of  his  beinff." 

9\ 


liiij 


# 


416 


BIOGUAI'HICAL     SKI'TCHCa. 


Of  his  integrity  in  discharging  the  duties  of  hiv.  office, 
there  is  a  striking  proof  recorded.  When  he  was  secretary 
in  Irehuid,  lie  iiud  nialcriully  promoted  the  interest  of  an  in- 
dividual, who  oflered  him,  in  return,  a  bank  I'oto  of  three 
hundred  pounds,  and  a  diamond  ring  of  the  same  value. 
These  he  strenuously  refused  to  accept,  and  wrote  to  the 
person  as  follows:  —  "And  now,  sir,  believe  me,  when  I  a&. 
eure  you  I  never  did,  nor  ever  will,  on  any  pretence  what- 
soever, take  more  than  the  stated  and  customary  fees  of  my 
office.  I  might  keep  the  contrary  practice  concealed  from 
the  world,  were  I  capable  of  it,  but  I  could  not  from  myself- 
and  I  hope  I  shall  always  fear  the  reproaches  of  my  own 
heart  more  than  those  of  all  mankind." 

A  mind  conscious  of  its  own  uprightness,  and  humbly 
trusting  in  the  goodness  of  God,  has  the  best  ground  to  look 
forward  with  complacency  towards  another  life.  The  follow- 
ing lines  of  Addison  are  sweetly  expressive  of  the  peace  and 
pleasure  which  he  enjoyed  in  contemplating  his  future  ex- 
istence :  —  "  The  prospect  of  a  future  state  is  the  secret  com- 
fort and  refreshment  of  my  soul.  It  is  that  which  makes 
nature  look  cheerful  about  me ;  it  doubles  all  my  pleasures, 
and  supports  me  under  all  my  afflictions.  I  can  look  at  dis- 
appointments and  misfortunes,  pain  and  sickness,  death  itself, 
with  indiffiirence,  so  long  as  I  keep  in  view  the  pleasures  of 
eternity,  and  the  state  of  being  in  which  there  will  be  no 
fears  nor  apprehensions,  pains  nor  sorrows," 


ISAAC  WATTS, 

a  learned  and  eminent  dissenting  minister,  was  born  at  South, 
ampton,  in  the  year  1674,  of  parents  who  were  distinguished 
by  their  piety  and  virtue.  He  died  in  1748.  He  possessed 
an  uncommon  genius,  of  which  he  gave  early  proofs.  He 
received  a  very  liberal  education,  which  was  rendered  highly 
beneficial  to  him  by  his  own  unwearied  efforts  to  improve 
himself  After  the  most  serious  deliberation,  he  determined 
»')  devote  his  life  to  the  ministry,  of  the  importance  of  which 


liiv.  office^ 
s  secretary 
t  of  an  in- 
to of  three 
aino  value, 
rote  to  tiie 
when  I  aa. 
ence  what- 
fees  of  my 
ealed  from 
:)m  myself- 
>f  my  own 

id  humbly 

md  to  look 

riie  follow- 

peace  and 

future  ex- 

ecret  com- 

ich  makes 

pleasures, 

)ok  at  dis- 

eath  itself, 

jasures  of 

vill  be  no 


I  at  South- 
tinguished 

possessed 
oofs.  He 
•ed  highly 
5  improve 
etermined 

of  which 


B'OGIUMIICAL    SKETCntg. 

office  he  had  a  deep  and  awful  sensn      it«  j  v       i 

ble  d.sposU.on,  he  greatly  endeared  himself 

Soon  after  he  had  undertaken  the  pastoral  office  his  heahh 

he  was  afflicted  with  a  v' ,lent  fever  ihT      •        I    .        ^' 

meu  with  him,  in  some  measure,  to  his  dyincr  dav  For 
four  years  he  was  wholly  prevented  frnm^-  /"''''{•  '^  ""' 
lie  offices  of  his  sftion      Th       ,   ^^  »  ^'^^hargmg  the  pub- 

ness  was    nn  H     T  "^''  *'"'  '""^  '^^^''^^  «f  sick- 

nrnlT    u         ?     ''  "''^  '""^'"^  ^«  ^'«  ^<^tive  mind,  yet  it 
proved  ultimate  y  a  blessincr  to  h„r. .  r      •.  j  ^ 

he  particular  „„Le  o  S T't  o™     Abt;  a    ""  "^""  ''™ 

h.s  fa,,„Iy,  .„  which  he  continued  to  the  cud  of  u'lVk^^ 

or  the  long  space  of  thirty-si,  years,  was  treated  wh  „it 

form  kindness,  attention,  and  respect 
Th,3  excellent  man  was,  by  his  natural  temper  nuick  of 

rosentment;  but,  by  his  established  aud  habituarplac"  ce  hi 
was  gentle,  modest,  and  inoffensive      His  tend,rn„  '    ! 

i"  his  attention  to  children  and  to  the  poo"    To  1^""' 
wMle  he  lived  in  the  family  of  his  fti^d ?  he  al,  wedTe 
.h,rd  par   of  h,s  annual  revenue;  and  for  children  lecon 
descended  to  lay  aside  the  scholar,  the  philosophe     and  1 
w.t,  to  write  little  poems  of  devoti™,  anS  sy, Zs  'f  „"  , 
t.on.  adapted  to  their  wants  and  capadties,Torthe  d C  o" 
reason  through  its  gradations  of  advance  in  the  morn  "    ll 
hfe.     Few  men  have  left  behind  them  such  puritv  oTchar 
ac  er  or  such  monuments  of  laborious  piety.'  H     has  prt 

ied  mstrucfon  for  all  ages,  from  those  who'are  lispingth  ^ 

Lo  ke"  hV°  r°  ""-"""'^'  ''''"'  "f  MalebranchVand 
.^    h  V       !      I"P'-'»'<='nent  of  the  Mind"  is  a  work  in 

uJfXT"-  ""'■"'  ""  "'''''"'■     Whatever  he  took 

,tj-      '    ^    "  '""""'""  '"''«'""'<'  f"'  »'*.  convened 
theol.,gy.     AS  piety  predominated  in  his      '    ' 


in, 


ind,  it  IS  diffiised 


^20 


BlOGRAl'llICAL     SKKTCIIF.S. 


I 


f    i< 


'      I 


over  liis  works.     Under  his  direction,  it  may  be  trul)   said 
that  philosophy  is  subservient  to  evnuifolical  in.str action  :  it  ii 
difiicult  to  read  a  page  without  learning,  or  at  least  wishing 
to  be  better. 

The  virtue  of  this  good  man  eminently  appeared  in  the 
happy  state  of  his  mind  under  great  pains  and  weakness  of 
body,  and  in  the  improvement  which  he  -I  from  thorn. 

Of  those  seasons  of  affliction,  he  says,  wi  .ruly  elevated 

mind  and  thankful  heart,  "  I  am  not  afraid  to  let  the  v/or!d 
know  that,  amidst  the  sinkings  of  life  and  nature,  Christianity 
and  the  gospel  were  my  support.  Amidst  all  the  violence  of 
my  distemper,  and  the  tiresome  months  of  it,  I  thank  God  I 
never  lost  sight  of  reason  or  religion,  though  sometinjes  I  had 
much  difficulty  to  preserve  the  machine  of  animal  nature  in 
such  order  as  regularly  to  exercise  either  the  man  or  the 
Christian." 

The  sweet  peace  of  conscience  he  enjoyed  under  those 
trying  circumstances,  and  the  rational  and  Christian  founda- 
tion of  his  hope  and  trust  in  the  divine  goodness,  are  beauti- 
fully and  justly  expressed  by  him,  in  the  following  lines :  — 

"Yet,  gracious  God,  amid  these  storms  of  nature, 
Thine  eyes  behold  a  sweet  and  sacred  calm 
Reign  through  the  realms  of  conscience ;  all  within 
Lies  peaceful,  all  composed.     'Tis  wondrous  grace 
Keeps  off  thy  terrors  from  this  humble  bosom  ; 
Though  stained  with  sins  and  follies,  yet  serene 
In  penitential  peace  and  clieerfu!  hope, 
Sprinkled  and  guarded  with  atoning  blood, 
Thy  vital  smiles,  amidst  this  desolation, 
Like  heavenly  sunbeams  hid  behind  the  clouds, 
Break  out  in  happy  moments,  with  bright  radiance 
Cleaving  the  gloom  ;  the  fair,  celestial  light 
Softens  and  gilds  the  horrors  of  the  storm, 
And  richest  cordials  to  the  heart  conveys,' 


PHILIP  DODDRIDGE 
was  born  in  London,  in  the  year  1702.     His  parents,  who 
were  persons  of  great  worth,  brought  him  up  in  an  early 


n 


moOKAPlllCAL    SKKTCIIES.  4,, 

excited  I,   h.     „:      ;;';:"^-'.  ^"-'  "'<'•     Thi,  circu„„.a„ce 

youth,  and  J„,„,  ye"r,  he  ;„!'„  r;  .  "  '""'""""'  "' 
ble  academy.     A,  the  pi  ,1  7"'""="'''"'  "  '"y  roxpecta- 

rested  a  .nJe.e  and  rer"  e  Ld  fnX '""'  "^  """^- 
pc(«le  under  liis  cire  h„     k      ,  •""Ppniess  of  the 

beloved.  '  ''^  *•"""  '"^  '^'"'  S«=«"y  '.onorcd  and 

He  possessed  many  virtues-    hnf  the.      ■ 
feature  of  his  sou]  was  de  „'  o'„        ,'      ^"""'  °"''  ''^'"S 
preserve  and  cultivate  an  h"; Uua  '  el:  7^7""'  '° 
Be.ng,  to  maintain  and  increase  the  ardor  of  re  '^'"T 

heart,  and  to  prepare  himself  I,   I      .  ''^'"^  '"  *■!' 

portant  labors'of'his  stif  '  'Crs'irtrr''  "''  '"^  """ 
ments  that  his  piety  was  limited    V  i'  '""■"  '^'"^ 

panof  .hedayfan'd  apper it  L"!™,  tr  '"  ^'^7 
men.  In  the  little  vacancies  of  LTl  T  "'"^  »■">' 
bustes.  of  mankind,  he  wa  f  en  en.Tv  .i«  "T  '"  "■" 
God.  When  he  lectured  „„  ^l','*™"/  '''''"g  "P  bis  soul  to 
otber  subjects  no.  Sa  , J  it,--'-'^.  --™y.  or 
'o  graft  some  religious  instruct^  '^^  he7;"  f"""T 
ra,so  the  minds  of  his  pupils  ,o  devotL"  a  Tel  as  t^  k^' 
edse;  and,  in  his  visits  to  his  peonle  the  Ph  !•  . 
and  minister  were  united  Christian  friend 

The  piety  rf  Dr.  Doddridge  was  accompanied  „,.h  th. 


lit: 

I:.!; 


4)ii 


BIOGRAPHICAL    SKETCHES. 


11 

i 

m  *1 ' 

P 

. 

V. 

3    ; 

«|     ;■ 

ill     f  -f* 


.    ;:i 


warmost  benevolence  to  his  fellow-creatures.  No  one  could 
more  strongly  feel  that  the  love  of  God  was  to  be  united  with 
love  to  man.  Nor  was  this  a  principle  that  rested  in  kind 
wishes  and  pathetic  feelings  for  the  happiness  of  others, 
but  it  was  manifested  in  the  most  active  exertions  for  their 
welfare.  No  scheme  of  doing  good  was  ever  suggested  to 
him  into  which  he  did  not  enter  with  ardor.  •  But  the  gen- 
erosity of  his  mind  was  most  displayed  when  any  plans  of 
propagating  religion,  and  of  spreading  the  gospel  among 
those  who  were  strangers  to  it,  were  proposed.  In  every 
thing  of  this  kind  he  was  always  ready  to  take  the  lead,  and 
was  ardent  in  endeavoring  to  inspire  his  friends  with  the  same 
spirit. 

He  was  of  a  weak  and  delicate  bodily  constitution ;  and  a 
severe  cold  which  he  caught  about  the  forty-eighth  year  of 
his  age,  brought  on  a  consumption  of  the  lungs.  The  nearer 
he  approached  to  his  dissolution,  the  more  plainly  was  ob- 
served his  continual  improvement  in  a  spiritual  and  heavenly 
temper.  Indeed,  he  seemed  to  have  risen  above  the  world, 
and  to  be  daily  breathing  after  immortality.  This  disposition 
of  his  mind  was  ardently  expressed  in  several  of  his  letters, 
and  is  manifest  from  his  will,  which  was  made  at  this  time, 
and  is  prefaced  in  the  following  language  :  —  "Whereas  it  is 
customary,  on  these  occasions,  to  begin  with  commending  the 
Boul  into  the  hands  of  God,  through  Christ,  I  do  it ;  not  in 
mere  form,  but  with  sincerity  and  joy;  esteeming  it  my  greatest 
happiness,  that  I  am  taught  and  encouraged  to  do  it,  by  that 
glorious  gospel,  which,  having  most  assuredly  believed.  I 
have  spent  my  life  in  preaching  to  others ;  and  which  I  esteem 
an  infinitely  greater  treasure  than  all  my  little  worldly  stoie, 
or  possessions  ten  thousand  times  greater  than  mine." 

A  short  time  before  his  death,  he  had  been  induced  to  try 
the  mild  air  of  the  south ;  but  change  of  climate  did  not 
produce  the  desired  effect,  and  Dr.  Doddridge  continued 
gradually  to  weaken,  till  death  put  a  period  to  his  afflictions. 
[n  his  last  hours,  he  preserved  the  same  calmness,  vigor,  and 
joy  of  mmd,  which  he  had  felt  and  expressed  through  the 


BlUOHAPHICAI.    SKETCHES. 


aa 


membered  ,„  the  „„„  aflectionate  manner;  nor  did  he  T„ 


JOHN  MURRAY, 
a  distinguished  preacher  of   Universalism   in    the  United 

on   hl'S    rn  '"  ^^^""'  ^°""*^  of  Han^pshire,  England 
on  the  10th  of  December,  1741  ^"giana, 

moved  to  Ireland,  in  the  vicinity  of  Cork.     While  here  h« 

John  Wesley,  by  whom  he  was  appointed  a  class-leader  He 
was  very  earnest  and  devout  in  his  religious  exeretes  and 

Zrch'^lt  "'  'J  "r"--"  -  »  v»'"abfe  access  rr'th'r 
church  About  th,s  time  his  father  died,  and  he  shortly  after 
left  Ireland  for  England.     He  took  up  his  residence  in  Lon 

monitoT  h"'  ""'T"'  ''"  '■"»  ^'^  ^-'«^-  The  sec ^t 
monitor,  however,  frequently  reproached   him,  and   fin  dly 

brought  him  back  again  to  the  services  of  the  sanctuary  and 

quickened  the  flame  of  religious  devotion.     At  this  time", 

prejudices  against  Universalism  were  very  strong;  Csou 

■  kindled  with  indignation  "  against  them.     But,  strtly  afte 

h.s  marriage  to  a  very  amiable  young  ,ady  of  LoLdon,  he  wL 

nduced  to  visit  Mr.  Relly's  chapel,  the  preacher  of  univeN 

sal  salvation;  and,  notwithstanding  he  had  been  so  filled  with 

wrath  affain.st  Mr  Holl,,    .1,,,    „  ,,_      ,  ,  "" 

.,       ,    ?  }•  '"at,  as  he  subsequent  v  said    h» 

though.  It  would  have  been  doing  both  God  and  man  sltic. 


I 


4)21 


BIOORAFHICAL    JJKKTCHEf. 


,f  ; 


r  ; 


^f    »i 


I    * 


to  kill  him,  yet  he  was  moved  to  tenclerness  by  his  preaching 
and   subsequently    became   an    attendant   on    his    ministry 
Rich  were  the  consolations  enjoyed  by  him  and  his  amiable 
wife   in    their  new  faith.     But  great  sorrows  awaited  him. 
she  sickened  and  died ;  and  the  death-scene  is  described  by 
himself,    in   his   autobiography,   with   thrilling    effect.      He 
would  gladly  have  accompanied  her  to  the  spirit-world.     He 
was  now  alone ;  he  felt  himself  a  solitary  being ;  he  had  no 
taste  for  the  joys  of  life;  his  mind  dwelt  only  on  death  and 
eternity;  he  was  unfitted  for  society;  and  in  this  state  of 
mind.  Providence   seems   to  have  directed  his  thoughts  to 
America.     He  resolved  to  embark;   and,  in  the  month  of 
September,  1770,  he  landed  upon  the  shores  of  New  Jersey. 
Here  he  became  at  once   acquainted  with   a  philanthropic 
landholder,  by  the  name  of  Thomas  Potter,  who,  in  tlie  be- 
lief that  God  would  send  him   a  preacher,  had  erected   a 
meeting-house,  and  who  insisted  that  Murray  was  the  man 
whom  God  had  sent.     In  this  house  Murray  commenced  his 
labors  as  a  preacher ;  and  from  t*;is  time,  he  is  to  be  contem- 
plated as  the  public  advocate  of  Universalism,  on  the  system 
of  Relly.     He  soon  visited  the  city  of  New  York,  and  va- 
rious other  cities  and  towns  in  the  Middle  States,  preaching 
the  gospel  whithersoever  he  went.     His  first  visit  to  Boston 
was  made  in  October,  1773,  and  his  second  in  September, 
1774.    It  was  durinji  this  second  visit  that  he  was  stoned  in  the 
pulpit  of  Rev.  Mr.  Croswell,  in  School  Street.    About  this  time 
he  visited  Gloucester,  Massachusetts,  which  was  afterwards 
his  residence  for  many  years.     In  1775,  he  was  appointed  by 
General  Washington  chaplain  to  the  Rhode  Island  troops,  in 
the  army  then  lying  around  Boston.     He  soon,  however,  re- 
turned to  his  charge  in  Gloucester,  where  he  remained,  mak- 
ing frequent  visits  to  different  parts  of  the  United  States, 
until  October,  1793,  when  he  was  ordained  pastor  of  the  First 
Universalist    Society  in   Boston,   which   had  purchased  the 
house  of  worship  formerly  occupied  by  the  society  of  Dr 
Samuel  Mather.     His  labors  were  not  confined  to  this  so- 
ciety, however ;  in  one  respect  he  was  a  minister  at  large ) 


BIOGnAPHICAL    SKKTCIIES. 


4fh 


he  continued  h.s  u.ner.int  habits,  more  or  les.,  until  October. 
ISIU,  when  he  was  stricken  with  the  palsy.  He  lived  nearly 
SIX  years  after  this  affliction,  and  expired  on  the  third  day  of 
September,  1815.  He  was  buried  in  the  Granary  burying, 
ground  where  h=s  remains  were  suffered  to  lie  unhonored 
untd  183/,  when  they  were  removed  to  Mount  Auburn,  and 
a  "'onument  was  erected  to  his  memory.  The  monument  ,s 
a  beautiful  fluted  column,  surmounted  by  an  urn.  It  is  en- 
circled  by  a  belt,  or  tablet,  on  which  two  inscriptions  are 
placed ;  on  one  side  — 

"John  Murray,  Preacher  of  the  Gospel;  born  in  Alton. 
England,  December  10,  1741 ;  died  in  Boston.  September  3, 
1B15;  reentombed  beneath  this  stone,  June  8,  1837." 

On  the  opposite  side  — 

"  Erected  at  the  recommendation  of  the  United  States 
General  Convention  of  Universaiists." 


ELHANAN   WINCHESTER, 
a  distinguished  advocate  of  Universalism.  was  born  in  Brook 
line,  Massachusetts,  September  30,  1751.     In  his  nineteenth 
year,  he  was  converted,  under  the  preaching  of  the  Baptists  • 
and  It  was  by  his  labors  that  the  present  Baptist  society  in 
Newton  was  originally  gathered.     In  the  autumn  of  1774  he 
made  a  journey  to  the  Southern  States.     Early  in  1778*  he 
first  saw   Siegvolk's   "Everlasting  Gospel,"  a  work   which 
originally  appeared  in  Holland,  but  which  had  been  trans- 
lated  and  published  by  the  Mennonites  of  Pennsylvania.     It 
made  a  very  deep  impression  upon  his  mind.     In  1779  he 
came  back  to  New  England,  his  convictions  of  the. truth  of 
Universalism  increasing  upon  him  daily.     He  set  out  on  his 
return  to  South  Carolina  in  the  autumn  of  1780,  and  .arrived 
at  Phdadelphia  on  the  7th  of  October.     Here  he  intended  to 
remain  but  a  few  days ;  but  God  evidently  had  a  rrreat  work 
for  him  to  do  in  this  place.       Even  his  enemies"  acknowl 
36  * 


4i6 


UIOQKAPHICAL    SKETCHES. 


.1     1 


I:  'I 


II      ' 


J  _ 

1 

I    1 

' 

i 

•  f 

'  J, 

Lii.£l.t 

ed;^'ed  that  his  "manner  of  preaching  was  popular,  hit 
address  very  fa.scinatin<f,  and  his  appearance  dijrnified  and 
conunanding."  Tl>e  Baptist  church  in  that  city  invited  him 
to  tarry  and  preach  to  tliem,  and  he  at  h-nifth  consented. 
Ahout  this  time  he  read  "  Stonehouse  on  Universal  Restiin- 
tion,"  which  served  to  confirm  him  greatly  in  his  belief  of 
that  doctrine.  Notwithstanding  his  great  popularity,  a 
discontent  began  to  show  itself  in  certain  members  of  the 
church.  He  foresaw  that  a  storm  was  rising,  and  he  deter 
mined  to  prepare  for  it ;  no:  (to  use  his  words)  "  by  denying 
what  I  had  said,  but  by  more  fully  examining,  and  deter- 
mining for  myself,  whether  the  sentiment  was  according  to 
Scripture,  or  not.  If  I  found  it  was  not,  I  was  determined 
to  retract ;  but  if  it  was,  to  hold  it  fast,  let  the  consequences 
be  what  they  might."  Such  was  his  truly  Christian  resolu- 
tion. He  avowed  his  belief  in  the  final  happiness  of  all  men. 
A  majority  of  the  church  were  in  his  favor ;  but,  beincr  a 
man  of  remarkably  peaceful  disposition,  he  did  not  urge  them 
to  press  their  claims  to  the  meeting-house;  but  they  retired 
to  the  hall  of  the  university,  where  they  held  their  meetings 
for  about  four  years,  until  they  purchased  a  place  for  them- 
selves. During  the  rest  of  his  life,  he  is  to  be  viewed  us 
the  public  advocate  of  universal  restitution.  There  were 
several  eminent  men  who  adhered  to  him,  and  among  others, 
Dr.  Redman,  and  the  celebrated  Dr.  Benjamin  Rush,  who 
remained  his  correspondent  when  he  was  in  Europe.  Added 
to  all  his  other  troubles,  his  domestic  afflictions  were  very 
great.  At  the  age  of  thirty-two,  he  had  buried  four  wives. 
The  fifth  was  a  desperate  fury,  who  gave  him  great  trouble 
as  long  as  he  lived.  After  preaching  about  six  years  in 
Philadelphia,  he  was  seized  with  an  irresistible  impulse  tc 
visit  England.  No  persuasions  could  divert  him  from  the 
purpose ;  and  in  September,  1787,  he  arrived,  almost  penni- 
less,  and  a  total  stranger,  in  the  great  metropolis  of  the  Brit- 
ish empire.  He  preached  in  different  parts  of  London,  and, 
by  his  fervid  eloquence  and  earnest  defence  of  the  restoration, 
he   soon   gathered    a    congr.'^gDtion,  who   took    for   him  the 


BitH.RAPHlCAL    SKKTCnE3. 


w 


chape    ...  Parliament  Curt,  in  which  he  hrhlluH  ,„coti„.., 
u»t.I  hKs  departure  for  America.     He  spent  «ix  years  and^ 
halt  in  this  country,  laboring  assiduously  to  bring  men  t<,  the 
knowle. Ige  of  the  truth  ;  and  a  deep  and  wide    in.pression 
^'as  made  by  Ins  labors.     In  consequence  of  the  ill  treatn.ent 
he  experienced  from  his  wife,  he  was  obliged  to  leave  her  • 
and  he  quitted  England  privately,  and  came  home,  fdlin.  the 
fr.ends    whom    he   had    loft  behind  with  amazement,  bch.-r 
Ignorant  at  first  what  had  befallen  him.     He  arrived  in  Boston 
in  July,  J  ,94.     Various  were  the  speculations  in  this  country 
|n    regard   to   his  return.     But  he  commenced  at  once  his 
labors  as  a  preacher,  travelling  in  several  of  the  states  - 
visited    his   former    friends   in    Philadelphia,  where   he  was 
jomed   by  his  wife,  who  had  come  home  to  America,  and 
whom    he    freely    forgave.      It   became   evident,  about   this 
time,  that  his  health  was  greatly  impaired ;  and  an  increas-ng 
asthma  foretold  a  fatal  termination.     He  came  to  Hartford 
Connecticut,  in  October,  1796,  and  raised  a  congregation,  tJ 
w^uch  he  preached  until  he  could  preach  no  more.     In  April, 
1/97    he   delivered  a  sermon,  under  a  strong  presentiment 
that  It  was  his  last,  from  bt.  Paul's  farewell  address  to  the 
elders  of  the  Ephesian  church.     lie  never  entered  the.  desk 
again.      He  contemplated  his  death  with  serenity  and  iov 
On  the  morning  of  his  decease,  he  commenced  singincr  the 
hymn  with  several  of  his  friends, -"Farewell,  my  fHends 
m  Christ  below,"  but  his  voice  soon  faltered,  and  the  torpor 
of  death  fell  on  him.     His  friends  became  disconcerted  and 
ceased  to  sing ;  but  he  revived  a  little,  and  encouraged  them 
to  go  on.  joining  in  the  first  line  of  each  verse,  until  his  voice 
was  actually  "  lost  in  death."    This  was  on  the  18th  of  April 
1797.  in  the  47th  year  of  his  age.     His  funeral  sermon  was 
preached  by  Rev.  Dr.  Strong,  of  Hartford,  who  bore  a  frank 
testimony  to  Mr.   Winchester's  excellent  character,  and  his 
final  constancy  in  the  doctrine  he  had  preached. 

Tiie  following  is  the  inscription  on  the  ston3  erected  to 
nis  memory  :  — 


I 


428 


BIOGRAPHICAL    SKETCHES. 


"  The  General  Convention  of  the  Universal  Churches,  in 
Memory  of  cheir  dear  departed  Brother,  the  Rev.  Elhanan 
Winchester,  erected  this  Monumental  Stone. 

"He  died  April  18th,  J 797,  aged  46  years. 

'Twas  thine  to  preach,  with  animated  zeal, 

The  glories  of  the  resurrection  morn, 
When  sin,  death,  hell,  the  power  of  Christ  shall  feel, 

And  light,  life,  immortality,  be  born." 


SAINT  GENEVIEVE, 
born  at  Nanterre,  about  five  miles  from  Paris,  in  the  year 
423,  about  the  time  of  Pharamond,  the  first  king  of  France. 
St.  Germain,  bishop  of  Auxerre,  observing  in  her,  when  yet 
very  young,  a  particular  disposition  to  sanctity,  advised  her 
to  take  a  vow  of  perpetual  virginity,  which  she  accordincrly 
did  in  the  presence  of  the  bishop  of  Paris.     After  the  death 
of  her  parents,  she  went  to  Paris.     The  city  was  about  to  be 
deserted,  when  Attila,  with  his   Huns,  broke  into  Prance; 
but  Genevieve  assured  the  inhabitants  of  complete  security, 
If  they  would  seek  it  by  fervent  prayers.     Attila  took  his 
course  from  Champaigne  to  Orleans,  returned  thence  into 
Champaigne,  without  touching   Paris,  and   was  defeated  in 
451.     By  this  event,  Genevieve's  reputation  was  established 
m  a  time  of  famine,  she  went  along  the  River  Seine,  froir 
city  to  city,  and   soon   returned   with  twelve  large  v'essels 
loaded  with  grain,  which  she  distributed  gratuitously  among 
the  sufferers.     This  increased  her   authority,  and   she   was 
highly   honored    by    Merova^us    and    Chilperic.      Nothing 
however,  contributed  more  to  her  reputation  for  sanctity  than 
the  circumstance,  that,  from  her  fifteenth  to  her  fiftieth'yeai 
she  ate  nothing  but  barley-bread,  except  that  she  took  some 
beans  every  two  or  three  weeks,  and,  after  her  fiftieth  year 
some  fish  and  milk.     In  400,  she  built  a  church  over  the 
graves  of  St.  Dionysius  Rusticus  and  Eleutherius,  near  the 
village  of  Chasteville,  where   Dagobert  afterwards  founded 
the  abbey  of  St.  Denys,     She  died  in  499  or  501,  and  her 


BIOGRAPHICAL     SKKTCHES. 


4-29 


body  was  placed  in  the  subterraneous  chapel  which  St.  Denys 
had  consecrated  to  the  apostles  Paul  and  Peter.  Clovis,  by 
her  request,  built  a  church  over  it,  which  was  afterwards 
called  by  her  name,  as  was  also  the  abbey  that  was  founded 
there.  Another  church,  consecrated  to  this  saint,  was  built 
adjoining  to  the  church  of  Notre  Dame.  Her  relics  are 
preserved  in  the  former.  The  church  celebrates  the  third 
of  January,  the  day  on  which  she  died,  in  honor  of  her 


GILBERT  BURNET, 
bishop  of  Salisbury,  was  born  at  Edinburgh,  in  the  year 
1643.  He  was  carefully  educated  by  his  father;  and,  having 
a  strong  constitution  and  a  prodigious  memory,  he  applied 
himself  closely  to  study,  and  acquired  a  great  portion  of 
learning  and  knowledge,  which  he  seemed  to  have  ready  for 
all  occasions.  He  travelled  through  France,  Italy,  and  Hol- 
land, where  he  formed  connections  with  many  of  the  greatest 
persons  of  his  time,  by  whom  he  was  much  respected  for  his 
talents  and  virtues.  At  Amsterdam,  he  became  acquainted 
with  the  leading  men  of  the  different  persuasions  tolerated 
in  the  United  Provinces  —  Calvinists,  Arminians,  Lutherans, 
Anabaptists,  Brownists,  Roman  Catholics,  and  Unitarians; 
amongst  each  of  which,  he  used  frequently  to  declare,  he 
met  with  men  of  such  unfeigned  piety  and  virtue,  that  he 
became;  strongly  fixed  in  a  principle  of  universal  charity,  and 
an  invincible  abhorrence  of  all  severities  on  account  of  reli- 
gious opinions. 

The  following  sentiments,  which  he  solemnly  uttered  to- 
wards the  conclusion  of  his  days,  are  very  expressive  of  the 
nature  and  power  of  true  religion,  and  of  its  influence  upon 
ills  ovm  mind  :  — 

"  I  recommend,"  he  observes,  "  to  all  sorts  of  men,  in  the 
most  serious  manner,  the  study  and  practice  of  religion,  as 
tliat  which  is  the  most  important  of  all  things,  and  which  is 
Koth  the  light  of  the  world,  and  the  salt  of  the  earth. 

"Nothing  so  opens  our  faculties,  and  composes  and  directs 


] 


Ife:^^ 


430 


BIOOKAPHICAL    SKETCHES. 


itn 


■  .  V 


'  it 


■A 


o    hi    h  '"'  ^''  ^'''  '''  "^'  «^  ^'«  ^y«  «^<^r  upon  ua; 

ot  nis  hearing  our  prayers,  assisting  our  endeavors,  watching 
over  our  concerns-  of  his  being  to  judge,  and  reward  or 
pumsh,  us  m  another  state,  according  to  what  we  have  done 
m  this.  Nothing  will  give  us  such  a  detestation  of  sin.  and 
such  a  sense  of  the  goodness  of  God,  and  of  our  obligations 
tohoiness,asaright  understanding  and  firm  belief  of  the 
Christian  religion. 

♦•  By  living  according  to  the  rules  of  religion,  a  man  be- 
comes the  wisest,  the  best,  and  the  happiest  creature  that 
^18  capable  of  being.  Honest  industry,  the  employing 
of  time  well,  a  constant  sobriety,  an  undefiled  purity  and 
chastity  with  continued  serenity,  are  the  best  preservatives, 
too,  of  life  and  health;  so  that,  take  a  man  as  an  individual 
religion  IS  his  guard,  his  perfection,  his  beauty,  and  his  glory! 
This  will  make  him  a  light  in  the  vorld,  shining  brightly 
and  enlightening  many  round  al  out  him.  ^       °     J' 

"Thus  religion,  if  truly  received  and  sincerely  adhered  to 
would  prove  the  greatest  of  all  blessings  to  a  nation.  But  by 
religion  I  understand  something  more  than  receiving  partic- 
ular doctrines,  though  ever  so  true,  or  professing  them  and 
engaging  to  support  them,  even  with  zeal  and  eagerness. 
What  signify  the  best  doctrines,  if  men  do  not  live  suitably 
to  them;  if  they  have  not  a  due  influence  upon  their  thoughts 
and  their  lives  ?  Men  of  bad  lives,  with  sound  opinions,  are 
Belf-condemned,  and  lie  under  a  highly-aggravated  guilt. 

"  By  religion  I  do  not  mean  an  outward  compliance  with 
terms  and  customs,  in  going  to  church,  to  prayers,  to  ser- 
mons, and  to  sacraments,  with  an  external  show  of  devotion  • 
or,  which  IS  more,  with  some  inward  forced  good  thoughts' 
in  which  many  satisfy  themselves,  while  these  have  no  visible 
effect  on  their  lives,  nor  any  inward  force  to  control  and 
rectify  their  appetites,  passions,  and  secret  designs  The«.e 
customary  performances,  how  good  and  useful  soever  when 
understood  and  rightly  directed,  are  of  little  value  when  men 
rest  on  them,  and  think,  because  they  do  them,  they  hav« 


BIOGRAPHICAL    SKETCHES. 


431 


acquitted  themselves  of  their  duty,  though  they  still  continue 
proud,  covetous,  full  of  deceit,  envy,  and  malice.  Even  secret 
prayers,  the  most  effectual  means,  are  designed  for  a  higher 
end ;  which  is,  to  possess  our  minds  with  such  a  constant 
and  present  sense  of  divine  truths,  as  may  make  these  live 
in  us,  and  govern  us,  and  draw  down  such  assistance,  as  to 
exalt  and  sanctify  our  natures. 

"  So  that,  by  religion,  I  mean  such  a  sense  of  divine  truth 
as  enters  into  a  man,  and  becomes  the  spring  of  a  new  nature 
within  him  J  reforming  his  thoughts  and  designs;  purifying 
his  heart;  sanctifying  and  governing  his  whole  deportment* 
his  words  as  well  as  his  actions ;  convincing  him  that  it  is 
not  enough  not  to  be  scandalously  vicious,  or  to  be  innocent 
in  his  conversation,  but  that  he  must  be  entirely,  uniformly, 
and  constantly,  pure  and  virtuous,  animated  with  zeal  to  be 
still  better  and  better,  more  eminently  good  and  exemplary. 

"  This  is  true  religion,  which  is  the  perfection  of  human 
nature,  and  the  joy  and  delight  of  every  one  that  feels  it 
active  and  strong  within  him.  It  is  true,  this  is  not  arrived 
at  all  at  once,  and  it  will  have  an  unhappy  alloy,  hanging 
long  even  about  a  good  man ;  but,  as  those  ill  mixtures  ^re 
the  perpetual  grief  of  his  soul,  so  that  it  is  his  chief  care  to 
watch  over  and  to  mortify  them,  he  will  be  in  a  continual 
progress,  still  gaining  ground  upon  himself;  and  as  he  attains 
to  a  degree  of  purity,  he  will  find  a  noble  flame  of  life  and 
joy  growing  up  in  him.  Of  this  I  write  with  a  greater  con- 
cern and  emotion,  because  I  have  felt  it  to  be  the  true,  and, 
indeed,  the  only  joy  which  runs  through  a  man's  heart  and 
life.  It  is  this  which  has  been,  for  many  years,  my  greatest 
support.  I  rejoice  daily  in  it.  I  feel  from  it  the  earnest  of 
that  supreme  joy  which  I  want  and  long  for;  and  I  am  sure 
there  is  nothing  else  which  can  afford  any  true  and  complete 
happiness." 

This  eminent  scholar.  Christian,  and  divine,  departed  thii 
life  on  the  seventeenth  of  March,  1714. 


I 


433 


THEOLOGICAL  SCHOOLS. 


1: 


r   -? 


i ''('-, 


Name. 


Bangor  Tlieol.  Seminary, 
N.>w  rfMinnt.  Then.  Inst, 
t-iliimnton  'I'l.eol.  Bern. 
1  licologicul  Semitmry, 
Divinity  Sch.,  Harv.  Univ. 
i  liiolcigiial  Institution,      • 
riieol.  Dtp.  Yale  College, 
llieol.  Inst,  of  Conn. 
Thet.l.  Inst.  Epia.  Church, 
New  York  Thool.  Sem. 
'i'liiol.  Sem.  of  Auburn, 
Hamilton  Lit.  and  Th.  Inst. 
H  irtvvick  Seminary, 
Tlii.ol.  Sum.  Ab.  Ref.  Ch. 
J  li.  Sem.  Dutch  Ref.  Ch. 
I  lieol.  Sem.  Pr.  Ch.  U.  S. 
Sem.  Luth.  Ch.  U,  States, 
German  Reformed, 
West.  Theol.  Seminary, 
ilieological  School, 
Tlifologiciil  Seminary, 
AltTcerahurg  Thcol.  Sem. 
t|iis.  Theol.  School  of  Va. 
Union  I'I.eol.  Seminary, 
Virginia  BaptiBt  Seminary, 
Southern  Theol.  Seminary, 
I  l.eological  Seminary, 
turman  Theol.  Seminary, 
Lit.  and  Thcol.  Seminary, 
Sonih-West.  Theol.  Sera. 
Lane  Seminary, 
Theol.  Dep.  Ron.  College, 
Theol.  Dep.  WVs.  Res.  Col. 
Theological  School, 
Granville  Theol.  Dep. 
Obcrlin  Theol.  Dep. 
Indiana  Theol.  Seminary, 
Alton  Thcol.  Seminary, 
Carlinville  Theol.  Sem. 
Thcol.  Dep.  Marion  Col. 


Place. 


Bungor,  Ale 

N.  Hampt.  N.H, 
Gilmanton,  do, 
Andover,  Mass, 
Cambridge,  do. 
Newton,  do. 

N.  Haven,  Cl. 
E.  Windsor,  do. 
New  York,  N.Y 

do. 
Auburn, 
Hamilton, 
Hartwick, 
New  burgh 
N.  Br'wicl 
Princeton,  do 
Gettysburg,  Pa 
York,  do, 

Alleghany  T.  do, 
Ciinonsburg,  do, 
Pittsburg,  do, 
Morcersburg,  do, 
FiiirCax  Co.  Va. 
Pr.  Ed.  Co.     do. 

Richmond,      do. 

Columbia,    S,  C. 

Lexington,      do. 

High  HilLs, 

Katon, 

Maryville, 


Denomina- 
tion. 


do 
do 
do 
do 
do 
ick  N.J 


Cong 

Hnptist, 

Cong. 

Cong. 

Cong.  Unit. 

Baptist, 

Cong. 

Cong. 

Prot.  Epis. 

Presbyt. 

Prosbyt. 

Baptist, 

Lutheran, 

Asa.  R-f.  Ch 

Hutch  Ref. 

Presbyt. 

Evang.  L. 

G.  Ref.  Ch. 

Presbyt. 

Asso.  Ch. 

Asso.  Ref. 


Com 
Opera- 
tion. 


do 

Ga, 
Ten 


Cincinnuti,Ohio, 


Gatnbior, 

Hudson, 

Columbus, 

Granville, 

Oberlin, 

S.  Hiinover, 

Upper  Alton, 

Carlinville, 

N.  Palmyra,  Mo. 


do 
do. 
do. 
do. 
do. 
In. 
II. 
do 


Prot.  Epis. 

Presbyt. 

Baptist, 

Presbyt. 

Lutheran, 

Baptist, 

Baptist, 

Presbyt. 

Presbyt. 

Prot.  Epis. 

Presbyt. 

Lutheran, 

B.iptist, 

Presbyt. 

Presbyt. 

Biiptist, 

Presbyt. 

Presl)yt. 


18l() 
1828 

1808 
1816 
1825 
182^ 
1834 
1817 
1830 
1821 
1820 
181d 
183ti 
1784 
1812 
1826 
1823 
1828 

1828 

1823 
1824 
1832 
1831 
1835 

1834 
1821 
le29 
1828 


1832 
1834 

1835 
1838 


•-  00 


43 
36 
2() 
142 
27 
33 
61 
2f) 
74 
129 
71 
27 
3 
11 
36 
113 
26 
20 
31 
22 
19 

43 
20 
67 
18 
10 
30 
10 
24 
61 
10 
14 

8 
58 
10 


For  a  notice  of  the  Roman  Catholic  seminaries, 


s  . 
■n  -c 
a  a. 

il 

J  39 

75 

21 

78, 

191 

1 3' 

215 

37 

186 

344 

124 


179 
714 
130 

175 

47 


121 

17 

62 
20 
30 

90 
43 


Voli. 

in 

Lib, 

7,0(10 
l,Oi)l) 
2,2)0 
I7,f>')i) 
l,f*'iO 
4,000 
200 

4,w;o 

7, SCO 
12,00) 
o,0i)0 
2,^.5J 
1.0.10 
4,000 

7,000 
7,000 

6,000 
1,600 


4,000 
,000 
,f.00 
3,730 
1,800 
1,000 

6,000 

10,300 


500 


700 


see  page  325. 


PROGRESS  OF   CHRISTIANITY. 
M.  Laffon  de  Ladebat,  of  France,  computes  the  mimber  of  Chris- 
tians,  m  each  century,  since  tl-  ChrisUan  era,  as  follows  :- 

Ist  century, 500,000 

'^^        "         2,000,000 


3d 

4th 

5th 

6th 

7th 

Sth 

9th 


« 


..5,000,000 
.10,000,000 
.15,000,000 
.30,000,000 
.25,000,000 
.30,000,000 
.40,000,000 


10th  century, 50,000,000 

1141-.  //  -.^'__' 


11th 

« 

12th 

(t 

13th 

« 

I4th 

(( 

15th 

(( 

16th 

<t 

l~th 

« 

Ibth 

ti 

60,000,000 
.70,000,000 
.75,000,000 
.80,000,000 
100,000,000 
125,000,000 
155,000,000 
.200,000,000 


_  „     ..«TT?..i.n:;r.,it.nt  oi  tne  nineteenth  century,  the  number  of 
Christians  has  ,ncre«cd,  with  great  rapidity,  in  all  parts  of  the  world. 


I  ^   t 


7,l)(lO 
1,000 

I7,,V)i) 

l,f"l{) 

4,000 

sJOO 

AM-') 

T.aco 

12,00) 
5,000 

],0.I0 
4,000 

7,000 
7,000 

6,000 
i.liOO 


4,000 
,000 
.,000 
3,730 
1,800 
1,000 

6,000 

lO.JOO 


500 


700 


ihris- 

),()0G 
),000 
),000 
1,000 
•,000 
>,000 
',000 
1,000 
,000 
't  of 

wld. 


